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3BMDfettt Ipbolirn fete UninerHnlfe 









Volume IIL 
the evangeucal pbotestant creeds, with translationa 




(Vol. m.) 





Fac-simile of the Title-page and First Page of Preface of the * Book of 

Concord' 1,2 

The Augsbubo Gonfsssiox, A.D. 1530 3 

LuTHEB^s Catechism, A.D. 1629 14 

The Formula op Concord, A.D. 1676 93 

The Saxon Visitation ABTifcLEs, A.D, 1692 181 



Fac-simile of the Title-page and First Page of Preface of the First Col- 
lection of Reformed Creeds 193,194 

Fac-simile of the Htle-page and First Page of Preface of the Harmony 

of Reformed Creeds 196, 196 

The Sixty-seven- Articles of Ulrich Zwingli, A.D. 1623 . . .197 

The Ten Theses of Bebne, A.D. 1628 208 

The First Helvetic (or Second Basle) Confession, AD. 1636 . 211 
Note on the Catechibmus Geneybnbis, the Consensus TiGURmuB, and 

the Consensus Genevensis 232 

The Second Helvetic Confession, A.D, 1566 ....... 233 

The Heidelberg ob Palatinate Catechism, A.D. 1563 .... 307 

The Galucan Confession, A.D. 1659 356 

The Bsloic ComrkssiON, A.D. 1561. 383 



Thb Fibst So6t€B CommaxMf A.D. 1560 437 

Thb Sbcond Scotch Cokfkb8K>K| AD. 1581 480 

Thb THiBT7-Ntim Axnooi^ ov rms CmimcB o» ENOLAKDy A.D. 

1568 AND 1571. WlTtt THB AlCBBIGAN REVISION^ 1801 . . 486 

Thb Anglican Catbchish, A.D. 1549,1662 517 

Thb Lambbiih Abticlbs^ A.D. 1595 523 

Thb Ibi8H Abticles, A.D. 1615 526 

Thb Abionian Abticlbs, A.D. 1610 545 

Thb Canons op thb Synod op Dobt, A.D. 1619 550 

Fac-simile of the Tkle-pag^ and Fint Page of the Westminster Con- 

feasipn • *...... 598,599 

The Wbstminstbb Confession op Faith, A.D. 1647. With thb 

Ambbican Altbbations 600 

Fac-simile of the Title-page and First Page of the Westminster Larger 

Catechism * 674, 675 

The W«TiaNSTBB Shobtbe Catbchi^ A.D. 1647 676 



Gongbegational Confessions : 

1. Thb Savoy Dbclabatiok, A.D. 1658 • . • • 707 

3. Thb Dbclabation of thb Ck)NOBBOATioKAL Union of England 

AND Wales, A.D. 1883 730 

8. The Dbclabation of thb Boston National Council, A.D. 1865 . 734 

4. Thb Dbclabation of the Obeblin National Ck)UNCiL, A.D. 1871. 737 
Baptist Confessions: 

1. Thb Confession of 1688 (the Philadelphia Confeaeioii) ... . 738 

2. The New Hamfshibb Confession, A.D. 1838 742 

8. Thb Fbeb-will Baptist Confbssion, A.D. 1868 749 

Pbbsbttbbian Confessions: 

1. Thb Confession of thb Waldenbbs, A.D. 1655 757 

2. Thb Confession of the Cuhbbeland Pbbsbttbbian Chubch 

(American), A.D. 1820 771 

3. Thb Aub€bn Dbclabation (American), A.D. 1887 777 

4. The Confession of the Fbee Eyangbugal Chubch of Geneva, 

A.D. 1848 781 

5. The Confession of the Fbeb Italian Chubch, A.D. 1870. • . 787 
Thb Confession of the Society of Fbibnds, cohmonlt called 

QuAKEBS, A.D. 1675 789 



Tu£ Easter Litany of the Mobavian CHUscn, A.D. 1 749 . . . 799 

The Methodist Articles of Reugion, A.D. 1784 807 

TfiE Reformed Episcopal Articles of Religion (American), 

A.D. 1876 814 

The Nixe Articles of the Evangelical Aluance, AD. 1846 . 827 

Appendix : The Second BfeLVEnc Confession ssi 

The American Congregational Creed of 1883 910 

\i , 3 









1580. Latin and English 8 


SMALL CATECHISM. A.D. 1529. German and English 74 


EPITOME. A.D. 1576 (1584). Latin and English 98 


A.D. 1592. German, Latin, and English 181 

[Fftc-flixmle of the title-page of the editio princep$ Latina of the Lutheran Book of Concord.] 




P Confefsio Fidei & doftrinae 



B^ Atqj eorundem Theologorum, qui 

^B Auguftanam Confefsionem am- 
^^ pleftuntur. 



regula, quorundam Articulorum, qui poft Do6lons Marti- 

M LvTHERi felicem ex hac vita exitum, in con- 

trouerfiam venerunt, folida accefsit 



dato eorundem Eledlorum, Principum ac Ordinum Imperij, & 

erudiendis & monendis fubditis, Ecclefijs & Scholis fuis, 

ad memoriam pofteritatis denu6 typis 




L X X X 1 I I 1. 

Cum gratia & priuilegio Eleft. Sax. 

[Fac-simile of first page of Preface.] 

O M N I B V S 


noftras ledluris, nos qui ijfdem nomi- 
na noftra fiibfcripfimus Auguftanse 
Confeffioni addi6ii Ele<9:ores, Prin- 

cipes, & Sacri Romani Imperij, in Germania ordines, 

pro dignitate & gradu cuiufq?, noftra ftudia, 

amicitiam ac falutem cum officio con- 

iundlam deferimus & nun- 

. ciamus. 

Opt. Max. benefici- 
um eft, quod poftre- 
mis temporibus, & in 
hac mundi fenedla, 
pro inefFabili amore, 
dementia 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 

The Augsborg Confession. AJ), 1530. 

niie Ijitia text in from the fditio prineirp^, 1581, ns printed ill the b««t ecllliona of the 'Book of Ooil- 
tOK6i SDd especLAUjr (with all Ibe vArious re^idiatps) In Lb« Ofrpm Rafafmuxtarum, ed. Dind^il, YoL XS VI. 
(tSKD. pp.S63-33i<k I bare inserted iu brackete the most ltiii>ortaiii additions of the G<;rniaci text, aud 
atttied la rwt-note* the chkf altcmtloDfl of the edition of 1640. The Engttf h trauilatlon (In the style 
cf t^e lijiM^olti etvkt^rj) wu prepared (IdCk^), and nt luy reqQ6«t cAKfatlx revised for this work (1ST4}, 
by my fHend, the Rev. Dr. Cuarlg. P. Krautu, Vice-Pro vMt of the University of PeaaMyUatila, und Pro* 
finBpr cf Theology In the EvnngeHcftl Lntherati Seminary, Phfladelphla. Pfrtt EDgUeh tnuialatltin hy 
Rkhanl TaTt-mcr, London, ISM ; recent trAUfffatiooe, more or Icm complete, by 8. S. Schmneker (ISM) ; 

L Bueiitia (1S41), Ambrose and Socralejs Heakel (ISffl and 1S&4}. See Vol L { 41, pp. 2S5 aqqj 


Exhihita Inmctisaim^ Impera- 
tori Carolo F. CcEsari Augvsto 
in Comiciis Auffu^tw* An/no 

ibftr de tevUmooUfl tola In ooospecto Be- 
et noD eooAi&debar*— Pbai^ cxiz. 44L 

fxrw AD Cbsaksm Cakolum v. 

Dammne riemetUiamme, Cnm V. C, M, indi- 
strii c^mvemtum Imperii Auffuttttt ut delihe- 
reimr die auxiiiit amira Turtam, atrodu^ 
mmm^ kartditarimm ntque v^tertm ChritUam 
wammiM at rdijfioniM hottem, quomod(f il&'tu 
teOictt Jttf0ri tt cxmaiibus dHrahili ti ptrpt- 
tm Mfi mpparatu roMti po$sit $ dtindt et 
di ^mnntmifmt in causa nottrtt sancict re- 
Uptmk cf CkriMHatME Jidei, €t mi im Kac cau$a 
r§ligioak partium opiHionei ac Mntentim inter 
mm in rmeole, hnitaie tt mantuetudine mu' 
twm ^m^^ntwr coram, intdiigantur et ponde- 
w^dwft ^ illi»% 9»^ uirinque in Scripturis 
mem tntctata ant intellect a iunt^ aep<^tia 
«f twrtctit^ res ilia ad unam simplicem v€ri* 
imimt ei ChriMtianam eonccrdiam cov^onan- 
Imr et rtd^icantmr! ut de ctetcro a nobia una^ 
et cera religio colatur et jerre/ur. 

Confession of Faith 

Presented to the Invincible Em- 
peror (Maries F., Cmsar A^ugus- 
tits^ at the Diet of Augsburg^ 
Anno Domini MDXXX.^ 

I will epeak of tli; tfliUmontcs aIao befoire kingt, 
and wUL Dot be ttalui&ed.— Paauc nrii, 46. 

Pb£Vacs to the Empebob Chableb v. 

Most iRvincible Emperor, Cfcs&r AugosCus, 
Mo^t Clement MAt^tcr : Inasmuch as Yoar 
Imperial Majesty has summoned a Canven- 
tioR of the Empire at Augsburg, to deliberate 
in regard to aid against the Tnrk^ the most 
atrocioas, the hereditaryf and ancient enemy 
of the Christian name and religion, in what 
waj, to wit, rctiiiitiince might be made to hia 
riige and assaults^ by protracted and perpetual 
preparation for war : Becau&e, moreover, of 
dUsenaions m the matter of our holy religion 
and Christian foitlit and in order that in thia 
matter of religion the opinions aud judgments 
of diverse parties may he lieard in each other's 
presence, maj be oDderstood and weighed 
among one another, in mutual charity, meek- 
ness, and geotleneflfi, thnt those things which 
in the writings on either side have been 
handled or understood amiss, being l^d aside 

. t T^ tlile of the German edition ts ConStaeto odder Betantnim dee 
I Kaieerlieher MaieeM: <ii Au^^rg^ Anm M.D.XSX, 

Glattbent eaicher F§nkH mid Stiedtei 


utj quemadmodum tub uno Chruto nmau et 
miUtamus: ita in una etiam Ecdetia Chri- 
stiana^ in uniiate et ctmcotdkt irioere pom^ 
muB ; cumque no$ infra acripti Elector et Prin- 
dpes, cum aliis, qui nobis eonjuneti sunt, pe- 
rimde ut aiU Eleetorss et Prineipes ei Status 
ad prasfata Comiiia evocati simus, ui Ccb- 
sarea ma^data obediaUer obseqmeremmr^ mar 
twre venimus Augustam ; ei, quod dira jae- 
tantiaM diclvn volusuMSt wtist jwriwoi €^ui^ 

Cum igiiur V. C. M. Eleetoribus, Prindpi- 
bus et aliis Statibus Imperii etiam hie Au- 
gustes sub ipsa iniHa karum ComiH&rum inter 
emUra proponi fecerit, quod sinqtdi Status 
Imperii vigors Casarei edicti suam opinio- 
nem et sentemtiam in Germanica et LcUina 
Hngua proponere debeaui atque offerre; et 
habita de&beratione proxima feria quarto^ 
rursum reqtonsum est V, C, M. nos proxima 
feria sexta artieulos nostra Confessionis pro 
nostra parte oblaHaros eese: 

Ideo ut V. C M. volmUaH ob s equamwy offer i- 
mus in hoc religUmis causa nostrorum Coneiona" 
torum et nostram Confessionem, eujusmodi doc- 
trinam ex Scripturis Sanctis et puro verbo 
Dei haetenus U& in nostris terris, dueatibus, 
ditionibus et urbibus tradiderint, ac in JEccle- 
siis traetaoerint. Qimd si et cceteri Ehctoret, 
Prindpes ac Status Imperii, simUibua scri- 
ptisj Latinis scilicet el Oermamcis, juxta 
prcedictam Ccesaream propositionem, suae opi- 
niones in hoc causa religioms produxerint : hie 
nos coram V, C. M, tanquam Domino nostro 
clemeniissimo paratos offerimus, nos cum prm- 
fatis Principibus et amieis nostris de toUe- 
rabiHbus modis ac vOs amice cenferre, «!, 
quantum honeste fieri potest, conveniamus, et 

and corrected, these things may be harmo- 
nized and brought back to the one simple 
truth .and Christian concord ; so that here- 
after the one unfeigned and true religion may 
be embraced and presented by us, so that as 
we are subjects and soldiers of the one CSuitt, 
so also, in unity and eonoord, we may U?e in • 
the one Christiatt Church : And inasmuch as 
we, the Elector and Princes, whose names are 
subscribed, together with others who are coor 
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. Tour Imperial Majesty, 
among other things, has also at Augsburg, 
at the veiy beguming «f. 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- 
ion and decision ; after discussion on Wednes- 
day we replied to Tour Imperial Majesty, 
that on the following Friday we would offsr 
on our part the Articles of our ConfessioB : 

Wherefore, in order that we may do hom- 
age to the will of Tour Imperial Majesty, we 
now offer in the matter of religion the Oon- 
fiBssion of our preachers and of oursdves, the 
doctrine of which, derived fifota 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 Tour Imperial Maj- 
esty, our most Clement Lord, offer ourselves, 
prepared, in conjunction with the Princes and 


fli mlUr moi paries dim odio§am content io~ 
mm pmifi^e offiiata^ Zko danitt dtaaitmo 
dKriiaariip, €t od umtm vertm eoncordem rtii* 
ptgOT r^Amitv'; mcui ommeM mUt mfici Chri- 
»o mamm U miHtamm §1 umaa Ckn§twn con* 
Jiien d^bmiytk /«x<a iemnttn ndicH K C Jkf. 
«f ommim ^d tf^tattm iMi perdueanivrj ul 
§md wdnUimwm* votk a I/eo peiimvis* 



Si mUtmf qpod ad caieros Eiecloru^ iViit- 
t^49 U S*a1m^ «# partem alitram^ aiUael, 

F. G JT* mgmdttm «f tratiamdam jatp««iiler 
duxt^ miUmt cum taU mm^Kt pramntatiout 
Kri ptmmm <u mdaia eoiktiione intir not 
mm prvoewmli ««c nlT^w fructu /atta fue^ 
rUi HM fmhm itstatum clare reUmqwrnm^ 
Ut mikii Hfii^ qmod ad Christianam concor- 
(jpmt dMi Deo ti bona comscieHtia Jitri 
t}tmmliamdam comtuctt^ queat^ ulh 
M0d» 4 mtsim^f ^mmwhn/odum €t V, €. M. 
dfimit H tmUri Mmiorm tt Statut Imptrii 
«t 0tmtmf fmcmtqwe Wiuwro rtUffimat amor*i 
me amSo' imamtmrf gu fe im g i ffl kanc cmtmm 
9^m If imn muHtwi^ jtml, ejr hac nottra ei 
mmb^trwm Ov^ttrnmit hoc d^menitar cogno^trn 

C«M 9Mam F. C. M, £iec(oribut^ Frinapi" 
6mg wi nUfmis Siatibns Imperii non una 
wk^f md tape civmaiier mgnifieoverif^ tt in 
C^mitiis Spirtmmbm, qua: annQ Ihmini tic 
XXVI. kabita mmt^ ex data tt pratacripta 
formm PivfrcE Cmn&Ftm ifutmcii^mU ti cg- 
■JMiaiii wtdtari il pMice prakgi ftcerit : 
ftersa JC Ml hoc mgocio reiigicnis er camis 
cflpcCf^ fiME F. M. nomine aliegaita mmi^ ntm 
wtih fmcqmam d^ierminarty nee amcludere 
md Qpud Pont\ficem Eomanmn pro 
Vt C. M* diligenier daUsram operam 
d$ a/A*freigand6 OondUo pentrali, Qtiemoc/- 

our fi-iends already designAtoilf to compare 
views Id ft kiudly toikmier in regnrd to mode 
and WAJTA whkb may be avnilable, so ibAt, as 
far RA may bonombly be done« we mAj agraey 
iLod tbe timtter between lu of both parts being 
poAcefully discuMedf with no hateful conteo- 
lion, by God's bdp tbe dlssensioa may be r^ 
moved^ and brought back to one true accordant 
religion (aa we are all itubjects and soldiers un^ 
der one Christy ho also we otigbi to confeBsoue 
Christ, ia accordance with tbe toiior of tbe de- 
cree of Your Imp. M.)i and ail things should 
be brought back to the truth of God^ which with 
most fenent prayers we besaecb God to grant. 

But iff as ragordfl the re«t of ilie Electors, 
Princes, and States, tbo«e of tbe other party, 
this treatment of tbe rojitter of religion, in the 
manner in vvbicb Your I. M. \m& Mfimiy thought 
fie. it should be condiicted and ireated, to wit, 
with such a mutual presentation of wntings 
and calm conference between u:), should not 
go on, nor be attended by any redult ; yet ahull 
we leave a clear testimony that io no manner 
do we erade any thing which can tend to pro- 
mote Cbrisdan concord (any thing which God 
and n good conscience allow); and this Your 
I. M> and the otber Electors and States of tbe 
Empire, and lUl who are moved by a sincere 
love of religion and concern for it, all Avbo are 
willing to give an eqnitabic hearing in this mat- 
ter, will kindly gather and understand from 
\he Confession of ourselvoA and of ours, 

feiince, moreovert Your I. M* has not once 
only, but repeatedly signified to tbe Electors, 
Princes, and other Stetei of tbe Empire ; and 
at the Diet of %ires, which was held in the 
year of our I#ord lfi26, caused to be recited and 
publicly proclaimed, in accordance with tbe 
form of Your Imi>eriiil instruction nnd com- 
mission given aod preseribed : That Your I. M* 
in tbis matter of reJigton for certiiin reasons, 
stated in tbe name of Your Miijesty, was not 
willing to determifie, nor was able to conclude 
touching any thing, but that Your T. M» would 
diligently endeavor to have tbe Roman Poudflff 


modum idem tatim expotiium est ante annum 
in publico proximo conveniu^ ^ Sptres eon- 
ffregatut fuit, Ubi V, C. M. per Domimtm 
Ferdinandmn, Bohemia et Ungaria Begem^ 
amicum et Dominum clementem nostrum^ de- 
inde per Oratorem et Comiuarioe CouareoSf 
hcec inter ctetera proponi fecit^ quod V. CM, 
intellexieeet et expendisset Locum Tenentie 
V, C. M. in In^erio et PrcBsidentis et Con- 
siliariorum in Regindne et Legatorum ab aUis 
StatibuSf qui Ratisbonee convenerant, deUbe- 
rationem de CondUo congregando, et quod 
judicaret etiam F. C, M, utile etse, ut con- 
gregaretur Concilium^ et quia causce^ qua 
turn tractabantur inter V. C, M. et Eomanum 
Pontificenif vicina eesent concordice et Chri- 
stiana recondliationij non dubitaret V.CM, 
quin Romanum Pontifex addud posset cut 
habendum generate Concilium: idea signifi- 
cabat se V. C. M, operam daturam, ut prce- 
fatus Pontifex Maximus una cum V, C M, 
tale generate Concilium prima quoque tempore 
emissis Uteris pubUcandum congregate com- 

In eventum ergo takm, quod in causa r»- 
Hgionis dissensiones inter no§ et partes amice 
et in caritate non fuerint compositor tune 
coram V. C. M,_ hie in omni obedientia nos 
offerimus, ex superabundanti comparituroe et 
causam dicturos in tali generaH^ libera et 
Christiano Concilia^ de quo congregando in 
ofnnibus Comitiis ImpericUibus, qua quitUm 
annis Imperii V. C, M, hahita suntj per Ele^ 
toresj Principes et reliquos Status Inqterii 
semper concorditer actum et congruentUms suf- 
fragiis conclusum est. Ad cujus etiam gene- 
ralis Concilii eonventum^ simul et ad V, C M, 
in hae longe maxima et gravissima causa jam 
ante etiam debito modo et in forma juris pro- 
vocavimus et appellavimus, Cui appeUationi 
ad V. C M. simul et Concilium adhuc adhe- 
retiNM, neque earn per hunc vel alium tractatum 

in aooordanoe with his office, to assemble a 
Geoend 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 throngh His Highness Ferdinand, King 
of Bohemia and Hnngaiy, onr friend and clem- 
ent Lord, afterward throngh the Orator and the 
Imperial Commissioners, Tour L M., among 
other propositions, caused these to be made : 
that Toor I. M. had known and pondered the 
resolution to convene a Council, formed hy the 
Representatives of Your L M. in the Empire, 
and by the Imperial President and Counselors, 
and by the Legates of other States convened 
at Ratisbon, and this Tour 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 Tour 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 Genend Council : Where- 
fore Your I. Bl 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 CoundL 

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 oar 
cause in such a general, free, and Christian 
Council, concerning the convening of which 
there has been concordant action and a de- 
termination by agredng 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 Genernl Council, ns 
also to Your I. M., we have in the due method 
and legal form before made onr protestation 
and appeal in this greatest and gravest of 
matters.' To which appeal both to Your I. M. 


(nisi cauta inter naa et parUa juxta tenorem 
Caaarete proxima citatunds caniee in ccaritaU 
compotdta, sedata, et ad Chrittianam con- 
cordiam reducta /kerit) degerere intendimu$ 
amt pomanu ; de qmo kic etiam aolenmter et 
pmUiee protettawmr. 

Pass L 

Abt. I.— />e i>eo. 

Ecclenm magna comensu [ein- 
trdchtiglichl apud nos docent, De- 
eretum NiecRnce Synodic de uni- 
tate esseniioB dicinm et de tribus 
personisj verum et sine vUa du- 
bitatione credendum esse. Vi- 
delicet, qtu>d sit una essentia 
divinoj gttce et aj>peUatur et 
est DeuSj cetemus, incorporeus 
impartibilis \ohne Stuch], im- 
fnensa potentiOj sapientia, boni- 
tote, creator et conservator om- 
nium rerumj visibilium et inr 
vi^bUium; et tamen tres sint 
personxj eQusdem essentia^ et po- 
tentiaiy et coostemoe. Pater, Filiiis 
et Spiriiits Sanctus. Et nomine 
personm utuntur ea significar 
tione, qua usi sunt in hoc causa 
Scriptores JScclesiastici ^ie Vo- 
ter], ut signijicet nan partem aut 
qualitatem in alio, sed quod pro- 
prie subsistit. 

and a Ckmncil we still adhere ; nor do we in* 
tend, nor would it be possible for ns to forsake 
it by this or any other document, unless the 
matter between us nnd the other pnrtj 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 

Pabt First. 

Art. 1,-0/ God, 
The churches, witli common con- 
sent among ns, do teach that the 
decree of tlie Nicene Synod con- 
cerning the unity of the divine es- 
sence and of the three persons is 
true, and without donbt 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 ecclesiastical 
writers [the fathers] have used it 
in this cause, to signify, not a part 
or quality in another, but that which 
properly subsists. 

Vol. m.— B 

^ Germ. ed. : Artikel des Glaubena mnd dier Lekre, 



Dafrmant omnee hmrwwy eatP- 
tra hunc arHcutum exortccs, 'ut 
ManickoeoSy qui duo princijna jxh 
nebantj Bonum et Malumjitem 
VcUentimanoSy ArianoSy Euno^ 
mianoBy MahometiBtas et amnea 
hoTum Hmiles. Damnant et Sch 
mo8ateno8y veteres et neotericosy 
quiy cum tantum unam perso- 
nam esse contendanty de Verbo 
et de Spiritu Sancto astute et 
impie rhetoricantuTj quod non 
sint persotuB distinctcay sed quod 
Verbum ngnifioet verbum vocaley 
et Spvritus motum in rebus, cret^ 
turn [geschaffene Begung in Ore- 

Art. U.—De Peccata OriginU* , 

Item docenty quod post lapsum 
AdcB omnes homineSy secundum 
naturam prcpagatiy .nascantur 
cum peccatOy hoc esty sinefoetu 
Deiy svne fiduda erga Deumy et 
cum concupiscentia ; quodque Me 
morbtASy seu vitium originis vere 
sit peccatumy damiums et ufferenM 
nunc quoque (xtema/m mortem hie, 
qui non renascuntur per Bwpti9^ 
mum et Spiritum Swnetnm? 

Damnant Pdagianos et oiiosy 
qui vitium originis negant esse 
peccatumy ety ut extennent gh- 
riam meriti et benejiciorum Chri- 

They condemn bU heresiee which 
have spning up against this Article, 
as the Manichees, wlio set down two 
prindpleB, good and evil; in the 
same manner the Yalentinians, 
ArianSyEonomians, 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 rhetoidcdanB^ about 
the Word and Holy Ghost, that they 
are not distinct persons, but that 
the Word signifieth a vocal word, 
and the Spirit a motion created in 

Art. n.— (y Original Sin. 

Also they teach that, after Adam's 
fall, all men b^otten after the com- 
mon oaurse of nature are born with 
sin ; that is, without the fear of Ood, 
without trust in him, and with flesh- 
ly appetite; and that this disease, 
or original &ult, is truly sin, con- 
demning and bringing eternal death 
now also upon all that are not bom 
again by baptism and the Holy 

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

* The Antitrinitarian Anabaptists, Denk, Hetzer, etc, bat not Sexrede and the Sodnians, 
who appeared after 15d0. See Zockler, Die Augsb. Can/, p. 187. 
' Much enlarged in the editioa^C 1540. . 



Hij disputant hominem propritB 
virihis rationi^ corcmi Deo justi* 


Akt. IlL— />e Filio DeL 

y^fi decent^ q^i^ Verhum^ hoc 
InUiua Ikiy eiseumpserit hxir 
nkonam naturam in uiero beatcB 
Marm virffum^ tU sint dtUB na- 
inrcc^ divina et hnmana, in uni- 
iaie personm in^eparabiliter con- 
Jundasy uniM Chriatus^ vere Deus 
€i vere homOj naiue ex tdrgine 
Jiliati0f vere paseus^ crfieifixu^^ 
mcfiuua et sepultue^ ut reconoHi- 
mret nobis PcUrem^ et hoetia esset 
non tanium pro euipa originiSj 
€tiam, pro omnihvs aet^t^ibus 
inum peceatie. 
Idem deecendit ad inferos^ et 
reeurrexit tertia diej dmnde 
asoendii ad oodosyut eedeat ad 
deasieram Patris^ et perpetuo re- 
nnet et d(miinetur mnnibus crea- 
iuritf eanct{/tcet er^entes in ip- 
m$m^ miem in corda eorum. Spi^ 
riiu Sancto, grd refjat \heiligej 
reinifey gtHrke}^ consoletur ac vi- 
w^ficet eae^ ao defendat advereus 
4Ubolum et mm pecoaii. 

\ Mietn Okristus pal<mi> est redi^ 

B nan 

benefits of Qirist^ argcie that & man 
may, by the strengrii of his own 
reason, be justified before God, 

Art. Ul.—Ofih€ Son of God. 

Also they teach that the Word, 
that is, the Son of God^ took nuto 
him man'a natm-e in the womb of 
the blefised Vii*gin Mary, fio that 
there aixs two natures, %\^ diTiue 
and tlie hnman, ineeparably joined 
together in unity of i>erBon; one 
Clirist, trae God and tme man : who 
was bom of the Virgin Mary, truly 
Buffered, was crucified, dead, and 
bnried, that he might reconcile the 
Father nnto ns, and might be a sac- 
rifice, not only for original gnilt, 
but also for all actual gins of men. 

The same also descended into 
hell, and tmly roee again tlie third 
day. Afterward he ascended into 
the heavens, that he might sit at 
the right hand of the Father ; and 
reign forever, and have dominion 
over all creatnres; might sanctify 
those that bi^lieve in him, by f^end- 
ing the Holy Spirit into their hearts, 
who shall rule [sanctify, pnrify, 
strengthen], comfort, and quicken 
them, and ehall defend them against 
the devil, and the power of sin. 

The same Christ shall oi>enly 

* Tke edition of 1540 eliatiges thU sentence as follows : Damnant Ptloffianng^ *pii ne^nt 
p«e(9imm «ri^»M^ el Mtntiunt de/ectm tVZof s€U cQitcmpisceniiam t**e re< iudiffererUtx teu per- 
«Ai imtmm^ nsc t»»e m tua natmra dammata*, et tomniant hominem kgi I}ti tatU/actrt j»0Ma, 
«i yMfiit home prvpriam ob€<HmHQm «oraffif J>eoJiMtum prowmdan. 




tumsj nt judicet vivos et mar* 
tisoSy etc.y juxta Symbolum Apo- 

Aht. IV. — De Justificaticm. 

Itetn decent J quod homines non 
posdnt j\isiijkari [ Yergebung 
der Siinde and Oerechiigkeit er- 
langen] coravi Deo propriis vtri- 
buSj meritis aut operibusy sed 
gratis [^us Gnadm] justificeiitur 
propter Christxim per Jidenij cum 
credunt se in gratiam recipi^ et 
peccata remitti propter Christum^ 
qui sua tnorte pro nostris pee- 
ooUis satisfecit Hanc fidetn im- 
piitat Betis pro Justicia coram 
ipso. Rom. IIL et I V^ 

Art, V, — Dt Mim^tritt Ecdma§tic<K 

Ut hanc Jidem conseqnamur^ 
{n^iit'utum est ministerium do- 
cendi Evangdii et porrigendi 

Nam per verbum et Sacra- 
menta, tanqv^jn per instrumental 
donatur Spiritus Sanctus^ qui 
fidem efficity ubi et quando vi- 
sum est DeOf in n>, qui audiunt 
Evangelism, scilicet^ quod Deus 
non propter nostra merita^ sed 
propter Christum justificet bos, 
qui credunt, se propter ChristU77i 
in gratiam recipiu 

Damnant Anabaptistas et alios. 

come again, ta judge the quick and 
the dead, according ad the Apos- 
tles' Creed declareth^ these and 
other things. 

Also they teach that men can not 
be justified [obtain forgiveness of 
sina and righteousness] before God 
by their own jjowers, merits, or 
works ; but are justified freely [of 
grace] for Christ's sake tlirongli 
faith, when they believe that tliey 
are received into favor, and their 
sins foi^ven for Christ's sake, who 
by his death hath satisfied for our 
sins. This faith doth God impute 
for righteoasness before him. Eom. 
ill. and iv. 

Art. y.—O/the Ministry of the Church. 

For the obtaining of this faith, 
the ministrv of teachina: the Gos- 
pel and administering the Sacra* 
mentfi was instituted. 

For by the Word and Sacra- 
ments, as by instruments^ the Holy 
Spirit is given ; wlio worketh faith, 
Avhere and when it pleasetli God, 
in those that hear the Gosi>el, to 
wit, that God, not for our merit's 
sake, but for Christ's sake, doth 
justify those who believe that they 
for Christ's sake are received into 

They condemn the Anabaptists 

' Mueh etilarged in the edition id IMO, 



^i 9entiuntj Spiritum Sanctum 
oonUngere sine verba externa ho- 
minibus per ipaarum preparor 
tiones et opera? 

AsT. VI.— Z>e Neva ObedieHtia. 

Item daeentj quod fides iUa 
d^beai bonos fructus parere^ et 
quod qporteat bona opera, mun- 
data a DeOj faoere^ propter vo- 
luntcUem Dei, non ut confida- 
fntiSj per ea opera justification 
nem coram Deo mereri. 

JTam remissio peccatorum et 
justificatio fide apprehenditur, 
sieut testaiur et vox Christi 
(Luc. xvii. 10) : Cum feceritis hac 
omnia, dicite, servi inutiles su- 

Idem docent et veieres Scri- 
ptares JEcdesiasiici. AmJbrosius 
enim inquit: Hoc constitutum 
est a DeOj ut qui credit in Chri- 
stum, salvus sit, sine opere, sola 
fide, qratis accipiens remissio- 
nem peccatorum. 

Art. VIL— Z>e EccUgia. 

Item docent, quod una Sancta 
Ecdesia pepetuo mansura sit. 
Est autem EocHesia congregatio 
Sanetorwn [Versammlung aUer 
Gldubigen']^ in qua Evangdvum 

and others,^ who imagine that the 
Holy Spirit is given to men with- 
out the outward word, through their 
own preparations and works. 

Abt. VI.— Cy JVejo OMience. 

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 wituesseth : 
^When ye have done all these 
things, say, We ai*e unprofitable 

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.' 

Art. VU.'-'Ofthe 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 H0I7 Ghost through the Sacra- 
ments ex opere operate. Apol., German text, p. 71, Rechenb. edition. 

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

* EditioD ^ 1540 : Cowfrepatio membrorum Chrieti, hoc es /, Sanctorum, ^ vere crethmt et 



Tecte [mn] daoetur^ et rede 
[laut de^ Evangelii] admini- 
$tra7itiir Sacrajnenta, 

Et ad veram uniiatem £c6U- 
mm mtiB est consetUire de do* 
ctrifia Evmigelii et adminutra^ 
tione Saaramentorum. Nee ne- 
cesee est ubique esse sifniles tra- 
ditwnes humanas^ seu ritus aut 
ceremantas^ ab hominibus insti- 
tutas. Sicut inquit Paulus 
(Eph. iv. 5, 6): Una Jides^ 'unum 
Baptis7na^ nnvs Deus €i Pater 
omnium^ etc. 

Akt. YllL^ Quid di EecUna. 

Quanquam Ecdesia proprie sit 
conffregatw Sanciorxim et vere 
crednntium: tamen^ cum in Jiae 
vita multi hypoctitm et mali 
admixti siniy lieet nti SacTamen- 
tiSy qtm pet* mcdos adminisifan- 
tur^ jtixta vocmi Ohristi (Matt, 
xxiii. 2) : Sedent Scribes et Pha- 
fisod in Cathedra Mosi^ etc, Et 
Saoramenta et verbum propter 
ordinationem et mandatum Chri- 
sti sunt effieaeiaj etiamsi per ma-' 
las esshtbeantur. 

Damnani Donatiatas et simi- 
l-es^ qui neffobant licere ftti mini- 
sterio maiorum in E^^ssiUj et 

rightly taught [purely preached] 
and the Sacmnieut& riglitly admin* 
ifttered [acxjoixling to the Go&pel], 
And unto the true unity of the 
Chui'ch, it is eufficient to agree con- 
cerning the doctrine of the Gospel 
and the administration of the Sac- 
minents* Nor is it nocessary that 
human traditions, rites, or ceremo- 
nies instituted by men should be 
alike every where, as St Paul 
saith: * Thei'e is one faith, one 
baptism, one God and Father of 

Akt. Vlll-^Whai ih Church it. 

Thongh the Church be properly 
the congregation of saints and true 
belie vei-8, yet seeing that in this life 
many liypocrites and evil persons 
are mingled with it, it is lawful to 
use the Sacraments administered bv 
evil men, aceordir»jj to the voice of 
Christ (Matt. xxiii. 2) : 'The Scribes 
and the Pharisees Bit in Moees^ seat,^ 
and the words following. And tlie 
Sacraments and the Word are effect- 
ual, by reason of the institution and 
oommaudment of Christf though 
they be delivered by evil men. 

They condemn the Donatists and 
such like, who denied tliat it was 
lawful to use the ministry of evil 



oMittnl Christo: etti m hae vita hmc cm^egatio^iii mtdti maU tt hsfpocritm admixti tmiU 

m3qu€ ad novittimum jufiicium, 
' The Wickfiiea Clhmatitia* ei Vigkvistad). Apat p. 150, Bechonb. edition. 



^^H AxT. UL^Ik BaptiBww. 

^^^ D^ Saptismo doceiitj quod sit 

■ meceimia'ius ad mlutern, quodque 

per Mi^^imnum offeratur gra- 

»iia Dei; ei quod pueri^ Mint 
hegpiistmdif qui per Baptimium 
oilati Deo redptmUur in qror 
1 tiani Dei. 

B Damnant Anahaptutas^ qui 
imprabant Bapti^mutA puerorum 
et e^fi/mumt pueros sine Bapti- 
** Bolvos Jieri. 



Ant. X- — £M Cana Dominu 

De Cmna Domini doeent^ quod 
carpus et Bangui 8 [vmArer Leib 
und Blut] Christi vere adsint 
[nnUr Oeitalt dee Brotea utid 
Weiim]y 0i distrihuanlnr vesmii- 
tiiia [da aiisgetheUt und genom- 
men %im*d^ in Votna Domini; et 
improbani sectts dac€nt6s [Dei*- 
ksUm wird auch die Osgmkhr 

\D€ conf€$9ione docentj quod 
iio privata in Mcolesiia r^ 

man in the Church, and held that 
the minietrj^ of evil men is useless 
and without effect. 

Art, vs..— 0/ Baptism. 

Of Baptism they teach that it is 
necessary to salvation, and that by 
Baptism the grace of God is of- 
fered, and tlmt cliildren are to be 
baptized, who by Baptism, being 
offered to God, are received into 
God*B favor. 

They condemn the Anabaptists 
who allow not the Baptism of chil- 
dren, and athrm that cliiidrcu are 
saved withont Baptism. 

Art. X, — Of the Lard* Supper, 

Of the Supper of the IjOixI they 
teach that the [true] body and 
blood of Christ are truly present 
[under tlie form of bread and 
wine], and are [there] commnni- 
cated to tliose that eat in the Lord's 
Supper [and received]. And they 
disapprove of tliose tliat teach otli- 
erwise [wherefore also tlie opposite 
doctrine is rejected]. 

Abt. XL—Of Corife»$um. 

Concerning confession, they teach 
that private absolutioti be retained 

^Edsticmof iri40: ^Infantes.' 

' llie ddicioD of if»40 i«<ldi after Baptlsmo : * €t tjrtra Ecelesiam Christie ' 
* In the etlitioii of 1540 the tenth article reads thus: *£k rcena Domini doctnt quod cum 
pomt ff m'uo ^tr% t^hibeantur corpus et sanguis Cftristi t*€sceritibus in CtEua Domini/ The 
itjiip}in»inl q( oiher riew* ii ot&itie(i This it by fiir the most iinportiint departure from 
tke uh^tial e^liuon, and has caused much cc^iitroven^y, iiee Vol I. p. 241. 



tinenda sit, quanquam in confes- 
stone non sit necessaria omni- 
uin delictorum enumeratio. Est 
enim impossibtlis juxta Psalm- 
um (xix* 12) ; Ddicta quis irUelr 

Akt. XIL— Z>e PaniUntia. 

JOe pmnitentm decent^ quod lap- 
sispost BaptisTfiufn contingerepas- 
sit remissia peccatmmm, quocun- 
que tempore cuf?i convertuntur [zii 
oiler Zeit, so sie zur Busse kom- 
men\ ; et quod Ecclesia talihus re- 
deuntibus ad pcenitentiam abso- 
lutionem impartiri debeat. 

Constat auteni postiiientiu pro- 
prie his duahus partibus : Al- 
tera est contricio seu terrores 
incuasi conscientim agnito pec- 
cato. Altera est Jides^ qum con- 
oipitur ex Evangelio seu abso- 
hdione, et credit propter Okri- 
stum remitti pe^^cata, et conso- 
latur conscientiam^ et ex terrori- 
bus liberat Detnde sequi dehent 
bona operaj qum sunt frmtus 

Damnant Anahaptutas^ qui 
negant semel justifioatos passe 
amittere Spiritum Sanctum. 
Item^y qui contendunt quihua- 
damf tantain perfectionern in 
hao vita contingere^ ut peeeare 
non possint [doss di^Jenigen so 
einst sind fromfn worden^ nicht 

in the chorcHes, tliough eniimera* 
tion of all offenses be not neces- 
eary in confession. For it is im- 
poBsible; according to the Pealni; 
' Who can understand his er- 


Art. X11.—0/ Repentance, 

ToncLlng repentance, tliey teadi 
that such aB have fallen after bap- 
tiBin may find remission of eins, 
at what time they are converted 
[whenever they come to i-epent- 
ance],and that the Clnirch should 
give absohition onto such as I'etnm 
to repentance. 

Now repentance consisteth pro 
erly of these two parts: One is 
eontritionj or terroi^ stricken into 
the conscience through the ac- 
knowledgment of sin; tlie other 
is faith, which is conceived by the 
Gospel J or absolution, and doth be- 
lieve that for Christ's sake sins be^J 
forgiven, and cornforteth the con*^B 
science, and freeth it from terrors. 
Then should follow good works, 
which are fruits of repentance. 

They condemn the Anabaptists,' 
who deny that men once justitied 
can lose the Spirit of God, and do I 

contend that some men may attain I 


to eucli a perfection in this life ^ 
that they can not sin. [Here ai-e^f 
i*ejected those who teach that tliose ■ 
who have once been lioly can not 

» ! 




roieder fallen mdgen\. Damnan- 
tur et Nov(Uian%^ qui nolehanb 
ah^olvere lapsos post Baptimnum 
redeuntes ad pomUentiam. Re- 
jiciuntur et istij qui non do- 
cent remissionem pecoatorum per 
fidein contingerej sed jubent noa 
mereri gratiam per aatisfcustionea 

AsT. XIII. — De Urn Sacramentorwm, 

De usu Sacramentorum do- 
eerUj quod Sacramenta instituta 
rintj non modo ut sint notcB pro- 
feaaionis inter homines^ sed ma- 
gU ut sint signa et testimofiia 
voluntatis Dei erga twSy ad ex- 
ciiandam et confirmandam jidem 
in hiSy qui utuntur, proposita. 
liaque utendum est Sacramentts 
ita, ut fides accedaty qtuje credat 
promissionibuSy qttw per Sacra- 
menta exhibentur et ostendun- 

Damnant igitur illos, qui do- 
cent, quod Sacramenta ex opere 
operato justifioenty nee docent 
fidem requiri in usu Sacramen- 
toruniy qtuB credat remitti pec- 

An. XIV.— Z)e OrdiM Eceieuagtico, 

De ordine Ecclesiastico [ITir- 
ehen-Regiment] docenty quod nemo 
debeat in JEcclesia publics doeerey 

fall 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. 

Abt. XIII.— Q/" 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 Sacm- 
ments so as to join faith with them, 
which believes the promises that 
are offered and declared unto ns 
by the Sacraments. 

Wherefore they condemn those 
tliat 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- 

Abt. XlV.^Of Ecclesiastical Orders, 

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


a:8XHB0LA evangeuca. 

out Sacrammta. admudstrare^ ne- 
9i rite voccstua [ahne (mlenilicAen 


A&T. XV.— 2>c BiHbiu EcelmtuUoii, 

De ritibfis ^odeaioitieiS' [van 
Menschen g&macAt] decent^ quod 
ritu9 ilU servandi aint^ qui laine 
jpeccato set'vari poaauntjet jmh 
awit ad tranquiUitateta et banum 
ordinem in Ecdeaia^ aicut eertce 
feriasj /eata et aimilia: De tali- 
bua rehua iamen adrrwnantur ho^ 
mineaj ne xonaeierUuBi anererUur^ 
tanquam talia. adtua adjaahUem 
neoeaaariua ait. 

Admonentur aticmij quod trch 
ditionea humancR, institute ad 
placandum Deumy ad promeren- 
dam gratiam et .aatiafaciendum, 
pro peocatisy <idver^ntMr JEvanr 
gelio et doctrinm fidei. Quare 
fVota et traditionea de dbia et 
diebua^ etc., inatitutm ad prome- 
rendam gratiam^ et aati^facien- 
dum pro peocatia inutHea aint et^ 
contra Evangelium, 

Abt. XVL— i)0 Rtbut Civililm. 

De rebua oivilibua docentj quod 
legitimcB ordinationea civilea aint 
bona opera Dei, quod Chriatiania 
liceat gerere Magiatratua, exer- 
cere judicia^ judicare rea ex Im- 
peratoriia et dUia proiaetildbua Is- 
gibua, auppiicia jure conatituerej 

in the Obnrok t^aefa^ or adminmter 
the Bfteramentflj except he be> right- 
ly called [vkhout. a regular call]. 

Gmcemhig EcdeBiflBtioal rites 
[madeby men],tiiey teaoh thatthooe 
rites are to: be observed wliich inay 
be observed Mrithont siu^and arojnrof • 
itable for tranquillity and good or- 
der in the Church ; such as are set 
holidays^ feasts, and such like. Yet 
.conoemingsoch things, men are to 
be admonished that consciences aie 
not to be burdened as if such serv- 
ice were necessary to salvation. 
:. They are also to be admonished 
that haman traditions, iiHStituted to 
pn^iate Gk>d,:to merit grace, and 
make satis£action for sins, are op- 
posed to the Oospel and the doc- 
trine of &itb^ Wherefore vows 
and traditions concerning foods 
and days, and such like, instituted 
to merit/grace and make satisfac- 
tion for sins^ ase useless and con- 
trary to the Gospel. 

Am, XVI.— Cy Civil Affairs. 
Concerning civil affairs, they 
teach that such civil oi*diiiances as 
are lawful are good works of God; 
that Christians may lawfully bear 
oivil office, sit in judgments, deter- 
mtne matters by the imperial laws, 
and other* laws in present force, 



/wr^ Mktref mililarey lege coiUtu- 
her€^ ienere propHum^ juyuran- 
dmm pawkdantibus m&ffistraiibus 
dare J ducere tue^rem, nubere, 
Damnant Aiiabapiiatcts, qui in- 
ImUeunt Amc dvilia ojieia Ckrir 
tHiamit* Damnant ei illo»j qui 
fysnfeUoam perfectionmu non 
toUocani in iimore Dei ei fide^ 
W iti deMTendu civiUbua offi- 
ciii^ fuia Evangdium tradil ju- 
4m^m mtemam cordis. Inte- 
rim fum distijHit Politiavi au$ 
(Ecofiwniam^ sed tnaxitne poatu- 
lai oonservare tanquam ordina- 
thnes Dei^ ei in talibuB oixii- 
mHonibus ^aoercere caHtatem, 
Itaque necssmrio dtb^nt Chrinti- 
mi tfbedire maghtratibua nxm et 
^ibm ; nisi cam jubeTit peacarej 
turn Btiam tnagis debetU obedire 
Iha quam kominibui (Aots v. 

4i?. XVlL^Dt Christi Jleditu ad Judicium, 

Item dooeni^ quod Chriatus ap- 
psrebit in conaurmnations mun- 
di [am jungaien Tag] ad judi- 
mndum^ ei mortuoa omnea re- 
«it9a^»A pii^ ^ dedia dabit 
titojn atiemam ei perpetua gau- 
di^ impioa omteTn homines ac 

appoint just punishments^ engage 
in just war^ act as soldiei's, make 
legal bargains and contmets, hold 
property, take an oath when the 
magisti-ates I'equire it, raarry a wife, 
or be given in nmrriage. They con- 
demn the Anabaptists who forbid 
Clmstians these civil offices. They 
condemn also those that place the 
perfection of the Gospel, not in the 
fear of God and in faith, but in 
f Cloaking civil offices, basin iieh as 
the Gospel teacheth an everlasting 
righteousness of the heart. In the 
mean time, it doth not disallow 
order and government of common- 
wealths or families, but requireth 
especially the pi-eservation and 
maintenance thereof, as of God^s 
own ordinances, and tliat in such 
ordinances w© should exercise love. 
Christians, therefore, must neces- 
sarily obey their magistrates and 
laws, save only when they com- 
mand any sin; for then tliey miiBt 
rather obey God than men (Acts 
V. 29). 

Art. XVlh—0/Ckri9tU Return toJud^ent, 

Also they teach that, in the con- 
summation of the world [at tlie last 
day], Christ shall appear to judge, 
and shall raise up all the dead, and 
shall give imto the godly and elect 
eternal life and everlasting joys; 
but ungodly men and the devils 



diaboloB condefTinahitj ut sine 
Jin4 crtmentur. 

Damnant Anabaptistas^ qtd 
sentiunt hominibus damTUitia ac 
didbolis finem pmnarum Jutu- 
rum ease, Damnant et alios, qui 
nuns spargunt Judaicas opini- 
oneSj quod ante reaurrectionem 
mortuorum pii regnum mundi 
oceupaturi aintj ubtque oppressis 
impiia [eitel Ueiligej Fromme ein 
weltlieh EeicA habetij und aUe 
OoUlosen vertUgetv werden\^ 

Art. XVIll.— 2?e Lihero Arhitrio. 

De libera arbitrio docent, quod 
humana voluntas kaheat aliqnam 
Ubertatem ad effici^ndam civileni 
justicia7fi et d^igendaa res ra- 
tioni mbjeetas. Sed tion hahet 
vim sine Spiritu Sancto ejici- 
enda^ Justiekn Dei seu justicioe 
spiritualise quia animalis /wmo 
nan pereipit m^ quce aunt Spi- 
riius Dei (1 Cor. ii. 14) ; sed hac 
Jit in cordihis^ cuvi per verium 
Spi?*itus Sanctus eoneipifitr, 

IliM t^tidmn verbis dicit Ath 

/ f liA. Ill, Ilgpognostiecm : 

" >-*>»*> f' 7 '?. - ' - ? arhitriuvi 

eikS quidem 

, nun per quod 

ad Deum 

Bliall he condemn unto endless tot • 

They condemn the Anabaptists 
who tliink that to condemued men 
and the devils shall be an end of 
torments. They condemn others 
aUoj who now scatter Jewish opin^^ 
ions, that, before the resnrrectio^^ 
of the dead, the godly shall occupy 
the kingdom of the world, the wick- 
ed being every where suppressed 
[the saints alone, the pioiis, shall 
have a w^orldly kingdom, and sliall 
exterminate all the godless]. 


Amt. XVm.— 0/FrM WiU. 

Concerning free wilt, they teach 
that man's will hath some liberty 
to work a civil righteousness, and 
to choose such things as reas^^n can 
reach unto; but that it hath no 
power to work the righteousness of 
God, or a spiritual righteousness, i 
without t!ie Spirit of God ; because ' 
that the natural man receiveth not , 
the things of the Spirit of God |^| 
Cor, ii* 14). But this is wrought ini 
the heart when men do receive the 
Spirit of God through the Word. 

These things are in as man 
words affirmed by St AugustineT 
Hypognosiicon^ lib. iii. : * We con- 
fess that there is in all men a free 
will, which hath indeed the judg- 
ment of reason ; not that it is there- 
by fitted, without God, eit 




fiut eerie peragere : s^ tmitum 
in aperibtis vitoB jnxesentis tarn 
bonify quam eHam malia* Bonis 
dk% q^tm de bono iiaiurm oriun- 
lur^ L A, velle laborare in agrOj 
^ matiducars et biberej velle 
amicum^ velle habere in- 
nta^ velle fabrioare domum^ 
fixorem velle ducere^ peoora nu- 
in% artmi dieoere diversarum 
nrum borumnn^ vel quicquid bo- 
rtum ad prcesentem pertinet vi- 
imL Qum offini<i non sine di- 
mo yuhemaculo eubsietunt^ imo 
ip$o et per ipeum sunt et esse 
"^mp^runL Malis ve7*o dico^ ut 
est^ velle idolum colere^ velle ho- 
micidium^ etc. 

begin or to i>erform any tiling in 
matters jiertaining to God, but only 
in works belonging to this present 
life, whether tliey be good or evil. 
By good works, I mean those which 
are of the goodness of nature; as 
to will to labor in tlie field, to de- 
sire meat or drink, to desire to have 
a friend, to desire apparel, to desire 
to build a house, to marry a wife, 
to nourish cattle, to learn the art 
of divers good things, to desire any 
good thing pertaining to this pres- 
ent life ; all which am not w^itliont 
Clod's government, yea, they are, 
and had their beginning from God 
and by God. Among evil things, 
I account such as these : to will to 
worahip an image; to will man- 
slaughter, and such like,' 

They condemn the Pelagians and 
others, who teach that by the pow- 
ers of nature alone, w^ithout the 
Spirit of God, we are able to love 
God above all things; also to per* 
form the command men ts of Godj 
as touching the substance of our 
actions. For although nature be 
able in some sort to do the exter- 
nal works (for it is able to with- 
Hm nen potest ejicere, ut timo- \ hold the hands from theft and niur- 

Damnant Pelapaiwa et alioSj 
jui docent^ quod sine Spiritu 
Sancto^ solis naturm viribus pos- 
simus Deum super omnia dili- 
fen; ittm pra^cepta Dei Jucere, 
pioad substantiam aetuum, Quan- 
fuafu enim externa opera aliquo 
re natura possit^ po- 
9ntlnerd manus afur- 
cede: tamen interiores mo- 

Dei^ Jidttciam erga Deum^ 
\j patientiwm^ etc} 

der), yet it can not work the in- 
ward motions, such as the fear of 
God, trust in God, chastitj^, pa- 
tience, and such like. 

De causa peccati doeent^ juod 
tamein Deus creat ^ conservat 
naturmn^ tatnen causa peccati est 
voluntag meUoruniy videlicet du 
a^U €t irnpiorumy qmt non adju- 
vant Deo avertit Be a Deo, sicut 
Christus ait (John viii. 44) : (Mm 
loquitur m^idaciumj $x 96 ipso 

Art. XX.— i>s Btmk O^ibu^^ 

Falso aecusantur nostri^ quod 
bona opera prohtbeant* Nwm 
seripta eorum^ qum extant de de- 
cem prac^tiSy et aim simili ar- 
gumento testantur^ quod utiliter 
doeuerint de omnibus vi^ qen€^ 
ribus et officiis^ qum qenera vitcB^ 
qtKE opera in qualibet vocatione 
Dm pUiceant De quibus r^^is 
olim parum dooebant Conetonon 

esj iantum p^ierilia et non ne- 

^saria opera urgebant, ut certas 
Jerias^ e^rta jgunia^fratemitates^ 
peregrinationeey ouUus Sancto- 
furn^ roaaria^ mona4Ji4xium et si- 
fnilia, ITtJPC adversarii nostri 
admaniti nunc dediscunt^ nee pa- 

nde prmdicant kcEC intUiUa 
ppera^ ut aUm, Preterea incipi- 
utU jidei mentionem facere^ de 
qua olim niirum erat silentium, 
Domnt nos non tantum operihus 
justijlcari, sed conjungunt fidem 




AiiT. XIX.— 0/i*« Cm$t </ Sin, 
Tonching the cause of snij thej 
teach thatj although God doth cre- 
ate and preserve nature, yet the^ 
oause of sin is the will of the wicldiH 
ed ; to wit, of the devil and ungod- 
ly men ; whieh will, God not aiding, 
tumeth iteelf from God, as Christ 
eaith : * When he speaketh a He, he 
fipeaketh of liis own' (John viii, 44). 

Amt, XX,-*Qr Good W9rk$. 

Oure are falsely accused of for- 
bidding good works* For their 
writings extant npon the Ten Com- 
mandments, and others of the like 
argument, do bear witness that they 
have to good pui-poee taught con- 
cerning every kind of lifej and its 
duties ; what kinds of life, and what 
works in every calling, do please 
God. Of which things pi-eacbem 
in former times taught Uttle or 
nothing: only they urged certain 
childish and needless works; »g, 
keeping of holidays, set fasts, fr». 
temities, pilgrimages, worshiping 
of saints, the use of roBaries, Tuonk^ 
ery, and such like things. Whei^cof 
our adversaries having had warn^ 
ing, tliey do now unleam thera, and 
do not preach concerning these un- 
profitable works, as tliey were wont^ 
Besides, they begin now to make 
mention of faithj concerning which 

^ Thii fiTtiele is enlarged to mora than doable its origmiil t^l» in tlie altered edition of 1540* 



d, €i dioufUj na^fide ei ope- 
nlttf jft9t{ficarL Qu4Z doctritia 
tokrahiiior est priore, et plus 
aferre potmt consolationigj q^iam 
twte# Riorum doctrina. 

(hm i^ur doctrina de fidt^ 
fi«»i oportet in EccUsia pr<B' 
tf^puam 68^6, iaf/h diu jacuerit 
ifnotaf qutdmadmodum Jaieri oin- 
Mflf imeue utj ds fdei Ju^itia 
Aimmnni silentium fuisse in 
wmonibtm^ (anium docirinani 
^perum vermiam e9$6 in ecch- 
tiii^ nosiri de fide %ic admonuer- 
runi ^cdefiaa : 

Pfincipio^ qttod opera nostra 
mn possirU Tifconciliare Deum^ 
M tnereH remiseiortem peocato- 
run €t gratiam et justijioatio' 
nm,sed Aane iantuni fide conae- 
fuimur^ credenieA, quod propter 
VkriHum recipiamur in gra- 
Uam^ qiii mlt^e poiittts e$t Msdi- 
i!t0r et Propitiaiorifim. (1 Tim. ii. 
5), p€r quern reooncilietur Pater, 
liiafue qui cof^dit, operOms m 
gratiam^ is aapernatur 
meritum et gratiam^ et 
sine Christo humanie vi- 
fihm mam ad Deum^ cmn Ghri- 
d$ m dijB^t (John xiv. 6): 
E/o sum vtOi Veritas et i^ta. 

there was fonnerly a deep silence. 
Tbey teach that we are not justi- 
fied by workg alone ; but they con- 
join faitli and works, and say we 
are justified by faith and works* 
Which doctrine is more tolerable 
than the former one^ and can afford 
more conBolatioo tlian their old doc- 

Whereas, therefore, the doctrine 
of faith, which should be tlie chief 
one in the Church, hath ])een so 
long unknown, as all men must needs 
grant, that tliere was the deei>e8t 
silence about the ric^liteougness of 
faitli in their sermons, and that the 
doctrine of works was usual in the 
churches ; for this cause our divines 
did thus admonife^h tlie chiireJies: 

First, that oiu' works can not rec- 
oncile God, or deserve remission of 
sins, grace, and justification at his 
hands, but that tliese we obtain by 
faith only, when we beheve thnt we 
are received into favor for Christ^s 
sake, who alone is appointed the Me- 
diator and Propitiatory^ by whom 
the Father is reconciled, Ile^ there- 
fore, that trusteth by his works to 
merit grace, doth despise the merit 
and grace of Christ, and seeketh by 
his own power, without Christ, to 
come unto the Father; whereas 
Christ hatlx said expressly of him- 
self, ' I am the way, the trutli, and 
the life' (John xiv. 6). 



Htec doctrina de fide ubique 
in Paulo tractatur (Eph, ii, 8): 
Gratia saltrifacti e^tU per fid&tn^ 
et hoc non ^sa? ^teW«, Dei donum 
mtj non ex aperiluSy etc. Et tie 
fjuis cavilletury a nobis novam 
Pa\di inierpretaiion^Tn eocmgi^ 
taHy tota hate cauaa habet teati- 
monia Patrum. H'am Augmti' 
nu8 mxdiU voluminibus defend it 
ffrattam et jnstitiam fidei contra 
menia operuni. Et mmilia do- 
cet Ambro^^^ de vocatione gen- 
tium^ et aitbi. Sic enim intuit 
de vocatione gentiufn: Vilesce- 
ret redemptio mnguinis Christi^ 
nee niiserieordice Dei humano- 
rnm operum prcerogatvva sue- 
eumbei'ety si jtistijicatio^ qum fit 
jicr gratiam, meritU prcreedenti- 
OU8 deberetur^ vt non munus lar- 
ffieniist aed merces easet operan- 

Quanqimm autem hcec doctrina 
contemnitur ab imperitiSy tameti 
experiuntur pirn ae pavid<je con- 
m^ientiop^ plurimiim earn consolor 
tionig afferre^ quia con9cie7iti<je 
7i(tn possunt reddi tranquiU<t per 
nlla opera^ sed tantmn fid^e^ cum 
<^erto atatuunty quod propter C/iri- 
atum habeant placatum Demn; 
quemadmoduin Paulua docei 

3 is 

This doctrine of faith is Imndled 
by Paul almost every where: "^By 
grace ye are saved through faith, 
and tliat not of yourselves : it is the 
gift of God, not of works' (Eph, 
ii. 8,9), And lest any here should 
eavil, tiiat we bring in a new-found 
interpretation, tliis whole cause is 
sustained by testimonies of the 
thena, Augustine doth in mi 
nines defend grace, and the rigli 
eonsness of faith, against the merit 
of works. The like doth Ambrose 
teach in his book, De Vocatione 
Gentium, and elsewhere; for thus 
he saith of the calling of the Gen^ 
tiles : ' The redemption made by tl^| 
blood of Christ would be of small 
aceoont, and the prerogative of 
man's works would not give place 
to the mercy of God, if the justifi- 
cation which is by grace were due 
to merits going before; so as it 
should not be the liberality of the 
giver, but tlie ws^s or liire of the 
laborer.' ^M 

This doch*ine, though it be con- 
temned of the unskillful, yet godly 
and fearful consciences find by ex- 
perience that it bringeth very great 
comfort: because that consciences 
can not be quieted by any works, 
but by faith alone, wheu they be^j 
lieve assuredly that they have a Gn^f 
who is propitiated for Christ's sakej^ 
as St. Paul teacheth, * Being justifi^ 



(Eom. V. 1) : Juatificati per fidem^ 
pacem habemus apud Deum. To- 
ta hate doctrina ad illud certor 
men perterrefuctcB consciefittce re- 
ferenda est^ nee eine illo certOr 
mine inteUigi potest Quare mode 
judieant de ea re ho^ninea impe- 
riti et prophani^ qui ChrUtior 
mm justUiam nihU esse soinni- 
anty nisi civilein et phUosophi- 
<am juetittam. 

OUm vexabantur conscientice 
doctrina operumy non audie- 
bant ex Evangdio consolationem. 
Quosdam conscientia expiUit in 
desertumy in monasteriay spe- 
rantes ibi se ffratiam tneHturos 
eue per vitam monasticain. Alii 
alia excogitaverunt opera ad pro- 
merendam gratiam et satisfaci- 
endum pro peccatis. Idea ma- 
gnopere fait opus^ hanc doctri- 
nam de fide in Christum tradere 
et retiovarey ne de^set consolatio 
pavidis conscienUiSy sed scire nt 
fide in Christum apprehendi 
gratiam et remission^sm peccato- 
rum et justificationem. 

Admonentur etiam homineSy 
quod hie nomen fidei non signi- 
fied tantum historice notitiamy 
qualis est in impiis et diabolo, 
sed significet fidem, guce credit 
nan tantum historiamy sed etia/in 

Vol. III.— C 

by faith, we have peace with God' 
(Koin. V. 1). This doctrine doth 
wholly belong to the conflict of a 
troubled conscience; and can not 
be understood, but where the con- 
science hath 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, bat 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 Faith doth not only signify a 
knowledge of the liistory, which 
may be in the wicked, and in the 
devil, but that it signifieth a faith 



effectum hietoricBj videlicet hunc 
artieultmij remiseionem pecoato- 
rum, quod videlicet per Chri- 
stum habeamiis gratiam^ justir 
tiam et remiasionem peccatorum. 
Jam qui scitj se per Christum 
habere prcpitium Patrem^ is 
vere navit Deumy scitj se ei curve 
essCj invocat eum; denique non 
est sine Deo^ sicut gervtes. Nam 
diaboli et impii non possunt 
hunc articvlum credere^ remis- 
sionem peccatorum. Ideo Deum 
Umquam hostem oderuntj non in- 
vacant eum^ nihil honi ab eo ex- 
pectant. Augtcstinus etiam de 
Jidei nomine hoc mjodo admonet 
lectorem et docetj in Scripturis 
nomen Jidei accipiy non pro no- 
titia^ qualis est in impiis, sed 
pro Jlduday qucB consolatuv et 
erigit perterre/actas mentes. 

Prceterea docent nostriy quod 
necesse sit bona opera facerCy 
non ut conjidamus per ea gra- 
tiam mereriy sed propter volun- 
tatein Dei. Tantum fde appre- 
henditur remissio peccatorum ac 
gratia. Et quia perfdem accipi- 
tur Spiritus SanctvSyjam corda 
renovantur et induunt novos 
affectvsy ut parere bona opera 

which believeth, not only the his- 
tory, but also the effect of the his- 
tory ; to wit, the aiticle of remis- 
sion of sins ; namely, that by Christ 
we have grace, righteousness, and 
remission of sins. Now he that 
knoweth that he hath the Fatlier 
merciful to him through Christ, 
this man knoweth God truly; he 
knoweth that Ood hath a care of 
him; he loveth Ood, and calleth 
upon him; in a word, he is not 
without Ood, as the Oentiles are. 
For the devils and the wicked can 
never believe this article of the re- 
mission of sins ; and therefore they 
hate Ood 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 
a 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 Ood that we should do 
them. By faitli 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- 


fomnL Sw enim ait Amhro- 
tiut: Fides bonce volmitoHs et 
jwUiB actionis genitrix est 
Ifam kumanm vires^ sine Spi- 
rim SanciOy plenm sunt impiis 
offtctibus^ et sunt wibedUiorcs^ 
fwflrn ut bona opera pomnt effi- 
^m mram Deo. Ad hmcj sunt 
in potssiate diabolic qui impel- 
Ut hmines ad varia peccata^ ad 
mpks opinioneSj ad vianifcsta 
9(3imu Quemadmadum est vi- 
4m in phihsophis^ qui et ipsi 
maii honeste vivere, tamen id 
mn paiueruiit efficere^ sed con- 
tmmati sunt multis manifestis 
taieribus. Talis est imheeHlitas 
hrnitm^ eum est sine fide et 
tkf Spiritu nSancto^ et t<intuvi 
hmanis viriius se gubemat. 

Bine facile appa/rety hanc do- 
.#iMm non esse aceusandam^ 
^tsi bona opera prohibeatj sed 
wttto? magis laudandfimy quod 
(^it^itdit^ quomodo bona opera 
fieers possitnus. Navi sine fide 
•kBc? modo potest humana na- 
tsm prind aut secundi pne- 
G^i opera Jaoere, Sine fide non 
%mca$ Deum^ a Deo nihil ex- 
p^ctai^ non totlerat crucefn, sed 
psrii humana prctsidia^ confi- 
Hi knmanis prcesidiis, Ita re- 
\t in eorde omnes cupidi- 
tstes et humana consilia, cum 
siest fides et fiducia erga Deum, 

tioDB, 80 that they are abte to briDg 
forth good worke. For thus «aith 
Ambrose : * Faith ie the begetter of 
a good will and of good actions/ 
For man-s powem, witltout the Iloly 
Spirit, are full of wicked affections, 
and ai-e too weak to perform any 
good deed befoi^ God. Besides, 
they are in the devil's power, who 
driveth men forward into divers 
sins, into profane opinions, and into 
heinous crimes; aa was to bo &een 
in the philofiophere^ who, assaying 
to live an honest life, could not at- 
tain unto it, but \Keve defiled with 
many heinous crimes. Such is the 
weakness of man, when he is with- 
ont faith and the Holy Spirit, and 
hath no other guide but the natural 
powers of man. 

Hereby every man may see that 
this doctrine is not to be accused, 
as forbidding good work?; but rath- 
er is much to be commended, be- 
cause it showeth after wliat sort we 
must do good works. For without 
faith the nature of man can by no 
means i>erfonB tlie works of the 
First or Second Table- Without 
faith, it can not call upon God, hope 
in God, bear the cross ; but seek- 
eth help from man, and trnsteth in 
man's help. So it cometh to pass 
that all lusts and human counsels 
bear sway in the heart so long ad 
faith and ti-uBt in God are absent 

, Qtiore et ChHatua dixit : Sine 
me nihil poteatis facere (John 
XV. 6). Et Eccleeia canit : Sine 
tuo numine nihil est in homine^ 
ni/iil est innoxium. 

Art. XXI.— Z)e Cultu Sanetorvm.^ 

De cuUu Sanctorum decent^ 
quod memoria Sanctorum jpro- 
poni potesty ut imitemur fdem 
eorum et bona opera juxta voca- 
tionem; ut Cmsar imitari potest 
exemplum Davidis in hello ge- 
rendo ad depellendos Turcas a 
patria. Nam uterque Hex est. 
Sed Scriptura non docet invo- 
care SanctoSy seu petere auxUi- 
um a Sanctis; quia unum Chri- 
stum nobis proponit mediatoremy 
propitiatoriumy pontificem et in- 
tercessorem. Hie invocandxM esty 
et promisity se exauditurum esse 
preces nostras, et hunc cuUum 
maxima probaty viddicety ut in- 
vocetur in omnibus afflictionibus 
(1 John ii. 1). Si quis peccaty 
habemus advocatum apud Deumy 

Art. XXn. 

Hixc fere summa est doctrines 
apud noSy in qua cerni potesty .ni- 
hil inessCy quod discrepet a Scri- 
pturisy vel ah Ecclesia Catholicay 


Wherefore, also, Christ saith, 
* Without me ye can do nothing' 
(John XV. 6), and the Church sing- 
eth, ' Without thy power is naught 
in man, naught that is innocent.' 

Art. XXI.— Q/^M€ Wcnhip ofSainu. 

Touching the worship of saints, 
they teach that the memory of saints 
may be set before us, that we may 
follow their faith and good works 
accoi*ding 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 a king. But the 
Scripture teacheth not to invocate 
saints, or to ask help of saints, be- 
cause it propoundeth unto us one 
Christ the Mediator;^ Propitiatory, 
High-Priest, and Intercessor. Thi& 
Christ is to be invocated, and he 
hath promised that l^e will hear 
our prayers, and liketh this wor- 
ship especially, to wit, that he bo 
invocated in all afflictions. ' If any 
man sin, we have an advocate with 
God, Jesus Christ the righteoua' 
(1 John ii. 1). 

Art. XXn. 

This is about the sum of doctrine 
among ns, in which can be seen that 
there is nothing which is discrep- 
ant with the Scriptures, or with the 

Considerably enlarged in the edition of 1540. 


ab Ecdena liornan^ quatenna 
scripioribus [av8 der Vdtet* 
^duift] nota est Quod cum ita 
iii^ indemenier judicant isti qui 
fmtm pro hc^eticU haberi po- 
itiJanL Sed dusmmo eat de qui- 
hdam [Tt^adiiionen vfid] ahu- 
*^Sksy q%d sine certa aidontate 
wi eodssias irrepseruniy in qui- 
itti iUamj si qua esset dissimili- 

Chnrch Catholic, or even with the 
Roman Ch u rch , eo far as that Church 
is known from writers [the writings 
of the Fatliere]. This being the 
case, they judge ns Iiarshly who 
insist that we ihall be regarded 
as heretics. But the dissension is 
concerning certain [traditions and] 
abuses, which without any cer- 
tain authority have crept into the 

iudc^ iamen decebat hcec ?€/nVrt« churches; in which things, even if 
*pii(»po9y ut propter Confemio- there were some difference, yet 

ff€m, qitani modo reaiensuiinue^ 
iolmiretit tiostros^ quia ?ie Cor 

would it be a becoming lenity on 
the part of the bishops that, on ao- 

^mm quidem tarn duri sunty ut count of the Confession which we 

riius ubique esse post a- 
similes unqiia^n om- 
^um ecclesiarum ritus fue- 
Qtianquam apud nos m^ 
parts veteres ritu^ dili- 
servdfUur, Falsa enim, 
'Umnia esty quod omnes cere- 
if, omnia Vetera instituta 
scdesiis nostris aboleantur. 

have now presented, they should 
bear with us, since not even the 
Canons are so severe as to demand 
tlio same rites every where, nor 
were the rites of all churches at any 
time the same. Although among 
us in large part the ancient rites 
ai-o diligently observed. For it is 
a calumnious falsehood, that all the 

puUica querela fuitj abu- ceremonies, all the things instituted 

^quosdam in vulgaribris riti- 
^ hmrere, Jli'^ quia non pot^ 
bona conscientia probari, 
eoE parte correeti sunt} 

of old, are abolislied in our church- 
es. But the public complaint was 
that certain abuses were connected 
with the rites in common use. 
These, because they conld not with 
good conscience be approved, have 
to some extent been corrected. 

'^^t sentence of the ccmclnsion of Part L is mucb longer m the German text: * Diu 
Smnmn der Ijthtf^ wtiche in unsern Kirchen zu recfttem chriuHchtm Unttrricht 
^J Jftat der Grmisttn, auch tu Bessemn^ der Gidubiffcn gtprtdigt und ffelihrtt itty etc. 
i« ^tn aUo differs con£ideriLbl/« 



PaB8 II. 


Cum ecdesicB apud nos de nuUo 
articulo jidei diasetUiant abEccU- 
eia Catholica \nicht gdehret wird 
zwwider der heUigen Schriftj oder 
gemeiner ch^istlicAen irirchen]^ 
tantum jHmoos guosdam abusi6s 
amittantj qui navi stmt [etliche 
MisfbrO^uche^ wdche zum Theil 
mit der Zeit sdbst eing&risseny 
zum T/ieU mit Oewalt aufgericht] 
^ contra vohmtatem Canonum 
vitio temporum receptij rogamus^ 
ut CoBsarea Majestas demetUer 
audiat, et quid sit mutatum^ et 
quce fuervni oausce, quo minus 
coactus sit populus illos aln$sus 
contra conscientiam observare. 

Nee haheat fidem Ccesarea Ma- 
jestas istiSj quij ut iri^amment 
odia hominum adversus nostrosy 
miras calum^nias spargunt in 
popvhim, HoQ modo irritatis 
animis bonorum> mrorum initio 
jnrebuertmt occasionem huic dis- 
eidio, et eadem arte conantur 
nunc augere discordias. I/am 
Ccesarea Mc^estas haud dubie 
comperiet tolerabUiorem esse for- 
mam et doctrines et ceremonia- 
rum apud nos, qtuim qualem 
homines iniqui et malevoli de- 


InaBmnGh as the Qburches among 
na dissent in no arlide of faith 
from [the holy Scriptures, or] the 
Church Catholic [the Universal 
Christian Church] , and only omit 
a few of certain abuses, which are 
novel [in part have crept in with 
time, in part have been introduced 
by violence], and, contraiy 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 abuses. 

Nor should Your Imperial Maj- 
esty have faith' in those who, that 
they may inflame the hatred of men 
against us, scatter amaadng slanders 
among the people. In this way, 
the minds of good men being aor 
gered at the beginning, they gave 
occasion to this dissension, and by 
the same art they now endeavor to 
increase the discords. 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 



scribunt. Potto Veritas ex md^ 
gi rumorUnu aut maUdictis ini- 
tnieorum coUigi non potest For 
cUe aiUem hoc judicc^ri potest^ ni- 
hil magis prodesse ad dignitatem 
ceremoniarum conservandam et 
alendam reverentiam ac pietatem 
in pcpuloj quam si ceremonicB 
rite fiaint in ecdesiie. 

Art. L^De Uiraque Specie,^ 

Zaieis datur tttraque species 
SacramefUi in Coma Domini^ 
quia hie mos hcAet mandatum 
Domini (Matt xxvL 27): Bibite 
ex hoc omnes. Ubi manifeste 
prcecepit Christies de poculo^ tU 
omnes bibant ; et ne quis possit 
caviUarij quod hoc ad sacerdotes 
tantum pertineat^ Paul/us ad Co- 
rinth. (1 Cor. xi. 26) exemplum 
recitatj in quo apparetj totam 
JScdesiam utraque specie usam 
esse. Et diu mansit hie mos in 
£oclesiay nee constat^ quando aut 
quo autore mutattis sit; tametsi 
Cardinalis Cusanus Tccitety quan- 
do sit appTobatits? [Uhd die- 
ser Brauch ist lange 2^t in der 
Kirchen bliebeny wie man durch 

which these wicked and maliciooa 
men describe. The truth, moreover, 
can not be gathered from common 
ramors 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. 1,^0/ both Kind$\in the Lord $ Supper], 

Both kinds of the Sacrament 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 pat the Art. 
De MtBta first. 

* The German edition omits the reference to Cardinal Nicolas de Cosa (d. 1464), bat adds 
the clanse which follows. 


die Historieti find der Voter 
Sekrift^n heweisen kann\ Cypri- 


time in the chnrchee, as may be 
proved from history and tlie writ- 

mims alifuot lock tesiatur^ popu- \ ings of the Fathen?,] Cjprian in 
lo mnguinem datum eue. Idem \ certain places dotii wittiege tliat the 
Ustatur Uieronymus^ qui ait, blood was given to the people ; the 
saeerdote^ Eucharistim mini- same thing doth Jei*otne testify^ say- 
strant^ et sanguinem ChriMi /w?- ing,*Theprie6t5do^uni6tertheEll- 
JW^ia dividunt. law Gelanus charist, aud cominunicate the blood 


Papa mandate ne dividatur So- 
cfamentum (Diet, IL de Von- 

of Christ to the j^ople,' Nay> Po[>e 
GelashiB comrnandetli that the Sac- 

aecrcUione, Cap, Compmnmus). rament be not divided {Dist. IF.^ De 
Tantum cofieuHudo tion ita Consecr, Cap, Comperimiis)* Only 


vetm Mud habet. Constat au- 
tefa, quod coneuetudo^ contra 
mandata Dei introdueta, non sit 
probanda^ tit teetantur Canonee 
{Dist VIIL Cap, Veritate) cum 
eeguentibue, Bcec vera coneue- 
iudo non solum contra Scriptu- 
ram, eed etiafn contra veteree 
Oanonee et e^semplum Ecdesia 
!>ta est, Quare si qui ma- 
luerunt " vtraque specie Sacra- 
menti nti, non fuerunt cogendi^ 
ut aliter facerent cum offensione 
conscientiee. Et quia divieio So- 
cramenii non convenit cum in- 
stitutione Ckristi^ solet apud nos 
omitti processioj qms hactenue 
fieri solita est. 

Axt, n, — Dt ConJM0ic Sacerdotum, 

P\d>Uca querela fuit de easemr 
jplis Sacerdotumy qui non con- 

a custom, not tlnis ancient, doth 
othern-ise. Bat it is manifest timt 
a custom, brouglit in contmry to 
the commandments of God, is not 
to be approved, as the Canons do 
witness {Dist.V/IL, Cap, Veritate) 
with the words wh ich f ol low. Now 
this custom has been received, not 
only against the Scrjptnre, but also 
against the ancient Canons and the 
example of the Church. Theix?fore 
if any would rather use both kinds 
in tlie Sacrament^ tliey ai^ not to lie 
compelled to do otherwise witli the 
offense of tJieir conscience. And 
because that the division of the 
Sacrament doth not agree with tlie 
institution of Christ, among us it is 
the custom to omit that procession 
which hitherto hath teen in use. 

AUT. II. — 0/tke Mnrria^t qfPrietU. 

There was a common complaint ^ 
of the examples of such priests 




tindfant Quam 6b caumm et 
Hm Papa dixisse fsriury J^a- 
diqnas (Mu$as, cur adenip- 
turn iit sacerdotii^us conjugium^ 
$d muUo majores esse causas^ 
cur reddi debeai; siG eiiim scri- 
ftii Plalina. Cum iffitur m- 
Q&rditUs aj?ud nos publica Ula 
soaftdala vitare velletit^ duxe- 
rmt uxoresy ao docuerunt, qttod 


were not coiitiuent. For which 
cause Poi:>e Pius is reported to have 
said, that 'there were certain causes 
for wliich ujarriage was forbidden 
to priests, but there were many 
weightier causes why it should be 
permitted again;' for so Platina 
writeth. Whereas, therefore, the 
priests among ns seek to avoid these 
public offenses, they have married 

Umi ipsia contrahere viatrimo- 1 wive6,and have taught that it is hivv- 

mm. PHmuia^ quia Paulus 
dicU (1 Cor. vii. 3): Umisguis- 
fU6 hahmt uxorem s^iam propter 
fofnimtioncm. Item (9) ; Melius 
Ut nubere^ qimm uri. Secuiido, 
(^tistus inqtdt (Matt xix. 12): 
Nm omnes capiunt verbum hoc; 
jii docetf non omnes homines ad 
iibaium idoneos esse, quia Deus 
crmmt homhiem ad procreaiio- 
nm (Gen. u 28), JTec est huimZ' 
m potesiaiiSj sine tingulari dono 
4 ojpere Del creationem mutare, 
Ipiur qui non sunt idonei ad 
colihUum^ dSent contrahere ma- 
jhium. Nam mandatuTn Dei 
Qrdinatimiem Dei nulla lejc 
humanaj nullum votum tollere 
potejft. Ex his causis docsnt Sa- 
hies, sibi licere uxores du- 
Constat etiam^ in Eccle- 
M vst^ Sacerdotes fuisse ma- 
nias. Ham et Pavius ait (1 Tim. 

fu] for them to enter into marriage* 
First, because tliat Paul saith, ' To 
avoid fornication, let every man 
have his wife;' again, ' It is better 
to marry tlian to burn' (1 Con vii, 
2, 9). Secondly, Christ saith, 'All 
men can not receive tliis word* 
(Matt. xix. 11); whei-e he sJioweth 
that all men are not tit for a single 
life, because that God created man- 
kind male and female (Gen. i. 2S). 
Nor is it in man's power, witli out a 
special gift and work of Gud, to 
alter his creation. Tlierefore such 
as are not meet for a single life 
ought to contract marriage. For 
no law of man, no vow, can take 
away tlie commandment of God 
and liis ordinajice. Jiy these I'ea- 
sons the priests do pro\e that they 
may lawfully take wives. And it 
is well known that in the ancient 
chui-clies priests were married. For 

liL 2), Episoopum digendum ease^ Paul saitiu * Tliat a biHliop must l)e 
fui sit maritus. Et in Genua- chosen which is a husband' (1 Tim. 


nia primum ante annos quadr 
ringentos Sacerdotes vi coacti 
sunt ad ccdibatumj qui quidem 
adeo advermti sunt, ut Archie- 
piscopua MoguntinuSy pvhUcatUr 
rvs edictum Bam. Pentode de 
ea rej pene ah iratis Sacerdoti- 
bus per tumuUum oppreseus sit. 
Et res gesta est tarn incivilu 
tcTy ut non solum in posterum 
conjugia prohiherentury sed etiam 
prcesentiaj contra omnia jura di- 
vina et humanaj contra ipsos 
etiam CanoneSy factos non solum 
a PontifidhuSy sed a laiulatissi- 
mis Synodisy distraherentur. Et 
cum senescente mundo paulatim 
natura humana fiat imbeciUiory 
convenit prospicerCy 'ne plura vi- 
tia serpant in Oermaniam. Por- 
ro Deus instituit conjugiumy ut 
esset remedium humance infirmi- 
tutis. Ipsi Canoiies veterem ri- 
govern interdum postei'ioribus 
ternporihus propter inibeciUita- 
tern hominum laxandum esse di- 
cunty quod optandum esty w^ fictt 
et in hoc negotio. Ac videntur 
ecclesiis aliquando defuturi pas- 
tores y si diutius prohibeatur con- 

Cum autem extet Toandatum 
Deiy cum mos Ecclesiw notus 

iii. 2). And in Germany, not nntil 
abont f onr hundred years ago, were 
the prieats by violence compelled 
to live a single life ; who then were 
so wholly bent against the matter, 
that the Archbishop of Mentz, be- 
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 ^as 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 Councik. 
And seeing that, as the world do- 
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 


9iiy €um 4mpurus caHibatua pith 
rima jparicU Btandala^ adtdte- 
ria et alia soel&ray digna emir 
madversume boni fnagisiratus : 
tamen mirum esty ntdla in re 
majorem exercei'i wxvitiam^ quam 
€ulverme eonjttgium Sacerdotum. 
Deus prasoepit hanore c^aere con- 
jugium. Leges in ammbua re- 
bue ptMioia bene constitviie^ 
etiam apud Ethtdooe^ maximis 
Aonoribua omaverunt At nunc 
capitalihue pemie excrudanturj 
et quidem JSacerdoteBy contra Vor 
nonum voluntatem^ nuUam aliam 
ob ccmsamj nid propter oonjvr 
gium. Patdui vocai doctrinam 
dcenu>nioi*un^ guas proAibet con- 
Jtiginm (1 Tim. iv. 1, 8). Id for 
die nunc inteUigi potest, cum 
tedibits suppliciie prokibitio con- 
jugii defenditur. 

Sicut autem niMa lex hu- 
tnana potest mandatum Dei tol- 
lercy ita neo votum potest tol- 
lere mandattun Dei. Proinde 
stiam Cyprianus suadet, ut mu- 
lieres nnbant, gum non servant 
promissam castiiatem. Verba 
eftis sunt hoeCj Lib. Z, Epistola 
XL: ^Si aittem perseverare no- 
luntj aut non possuntj melvus 
est J fU nubaf^y gtutm ut in 
ignem ddiciis suis cadant; certe 
nullum Jratribus aut sororiAus 

use of the Chnrch 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 magit^ 
trate, it is a marvel tliat greater 
cruelty should be showed in no 
other thing than against the mar- 
riage of priests. God hath com- 
manded to honor mamage; the 
laws in all well-ordered common- 
wealths, even among the heathen, 
have adorned marriage with very 
gi*eat honors. But now men are cm- 
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 doo^ 
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 ai'e these, in the Ist Book, the 
2d Epistle : ' If they will not or are 
not able to endure, it is far better 
they should marry than that they 
should fall into the fire by their 
importunate desires. In any wise 
let them give no offense to their 



ifcandalum faeiant.^ Et CBquitate \ brethren or sistere.' Yea, even the 
fjuadam tittmlur ipsi Cano7ies\QKuo\\% show some kind of justice 

erga /ws, qui ante justam ceUh 
Um voveruntj quottiodo fere hac- 
tema Jieri oonsumit 

Faho aceumntur Ecclemt no- 
firm^ quod Musam aboleant ; re- 
tinetar enim Mism apud noSj et 
gumma revertntia cdebratur, Ser* 
vantur et usitat<r> eeremonue Jhre 
cmneSy prcBterquam quod Latinis 
cantionihis [neben lateinise/iem 
Gemng] adiniscentur aUcid)i Ger- 
vianiciv.^ qiav odditis sunt ad do- 
cendum populum. Nam, ad hoc 
unum opus est ceremontis^ ut do- 
pant imperitos, 

Et nan modo Pauhis prc^eipit 
(1 Cor, xiv. 9) uti lingua intell^cta 

popuU in ecclesia^ sed etiwn ita 
cojistittUum est hxLmano jure. As- 

towards eoch as before their ripe 
years did vow chastitj, as hitherto 
the use hatli for the most part been. 


Art. \U—OfihtMaM»^ 

Our churches are wrongfully 
cused to have abolished the 

For the Mass is retained still amongf 
U8^ and celebrated with great rev- 
erence; yea, and almost all the 
ceremonies that ai'e in use, saving 
that with the things sung in Latin 
we mingle certain things sung in 
German at \ arioiis parts of the ser- 
vice, which are added for the peo- 
ple's instruetiou. For tlierefor© 
alone we have need of ceremonies, 
that they may teach the nrxlearned* 
This is not only commanded by 
St. Paul, to nse a tougue that the peo- 
ple imderstand (1 Cor. xiv. 9), but 
man's law hath also appointed ii 

Bu^oit populuSj ut una utantur , We accustom the people to recei 
SacraTnentOy si qui sunt idonei^ the Sacrament together, if so 
id qnoque auget reverentiam a^ any be found fit thereunto; 

religioneni puhliearum eeremoni- 
arum, Nulll enim admittundur^ 
nisi antea exploratL Admonen- 
tur etiam homines de dignitate 
et iisu Sacravuntiy quantam con- 

that is a thing that dotli increi 
the reverence and due estimation 
of the public ceremonies. For none 
are admitted, except they he first 
pi-oved. Besides, we put men 

^ Tlie word here denotes tbe public service with ihe holj cOTnTnonion. Mu»a (= mtsi 
dimihml) U iMimlly derived from the formula — miasa or dismisga ffst ecctesia — by which 
the ante-Nitene Church the catechtimens were dismissed before the comiminion-Bervicc began 
hence t)ie division of the ancient service into two distinct parts» the missa catechumenorum 
tnd the mUaaJidelium, 




sohtionem aferat jpavidia can- 
9d&Uiis^ ui dismnt Deo credere, 
ti mnia bona a Deo expectare 

Ek euiius ddecta$ Deumy talis 
uim Saeramenti alit pietatem 
€Tp Deuffu Itaque non videfp- 
tur apud advermrios MisscB nior 
pre religione Jieri^ quam apud 

Ccmtai aiUem hanc quoque 
puUicam et longe 7naximam 
fumiam omnium bonorum vi- 
f&mm diu fuuse^ quod JfUsce 
tutpiter j^opJmnarentuTj coUatce 
ad juasium, Jieque enim obscu- 
rtm €8i^ quam laU paieat hie 
dititfti^ in omnibus ttmplis^ a 
palibui eelehrentur MUhi^^ tan- 
Urn propter mercedem aut Hi- 
quam multi contra 
turn Canonum cehbrenL 
Faulm autem graviter minatur 
hi$^ qui indigne traciant Eueha- 
miiarn^ cum. ait (1 Cor, xi* 27) : 
^Qui edetit pancm hutic, aut bi- 
imt wiicem Domini indigne^ 
ftus erit corporis et mnguinis 
Domini,- Itaque cum apud nos 
idmonerentnr SacerdotCB ds hoc 
peccato^ d^Merunt apud nos pri- 
vatm Mi8smj cum fere nulke pri- 
voixjb Mium nisi qumstua caum 
fermd, Ifeque ignoraverunt hos 

mind of the worthiness and use of 
the Saci'anient, how great comfort 
it bringeth to timid consciences; 
that they may leani to believe God^ 
and to look for and crave all good 
things at his handg. 

Tills worship doth please God; 
such a Dse of the Sacrament doth 
nourisli piety towards God. There- 
foi^e it seenietlx not that Masses be 
more religiously celebrated among 
our advei*saries than %vith us, 

Bnt it is evident that of long 
time this hath been the public and 
most grievous complaiut of all good 
men, that Masses ai'e basely pro- 
fanedf being used for gain. And 
it is not unknown how far this 
abuse hatli spread itself in all 
ehnrches ; of what manner of men 
Masses are used, only for a reward, 
or for wages; and how many do 
use them against tlie prohibition of 
the Canons, But Paul doth griev- 
ously threaten those who treat the 
Lord's Supper unworthily, saying, 
* He that eatetli this bread or drink- 
etli this cup of the Lord unworthi- 
ly, shall be guilty of the body and 
blood of the Lord' (1 Con xi. 27), 
Therefure, when the priests among 
us were admonished of tliis sin, pri- 
vate Masses were laid aside among 
us, seeing that for the most part 
there were no private Masses but 
only for lucre's sake. Neither were 



abu8U8 episcopi^ qui si corre- 
xissent eos in tempore^ miniis 
nunc esset dissensionum. An tea 
sua dissimulations tmdta vitia 
passi sunt in EccUdum serpere, 
Jfunc sero incipiunt qtieri de 
calamitatibus £€clsstce^ cum hie 
tumultus fwn aliunde sumpee- 
rit occasionemy quam ex iUis 
ahusibus^ qui tarn manifesti 
erant^ ni toUrari amplius non 
possenL Magnet dissensiones de 
Missa^ de Sacrainento extiterunt, 
Fortasse dat pamas orbis tarn 
diuturnct propAanatianis Missa- 
rum, quam in Ecdesiis tot se- 
culis tohrav^*unt isti, qui emen- 
dare H poterant et debebant. 
Nam in Decalogo scriptum est 
(Exod. XX. 7) : * Qui Dei nomine 
abutituTy non srit impnnitus,^ 
At ab initio mundi nulla res 
divina ita mdetur unqimm 
ad qucBstum coUaia fuisae^ ut 

Accessit opinio^ qux auxit pri- 
vat€LS Missas in infinitum^ vide- 
licet quod Christus sua passions 
satisfecerit pro pecmto ortginis, 
et iiutituerit Missarriy in qua 
jLeret oblatio pro quotidianis de- 
lietiSj mortalih^ et veniaUbus. 
ETinc manavit pvhlica opinio^ 

the bishoi)6 ignorant of these abus 
and if they had amended them ill 
time, there had now been less of die 
sensions. Heretofoi'e, by tlieir dia 
sembling, they suffered much eo3 
rnption to creep into the Church 
now they begin, though it be late," 
to complain of the calamities of the 
Church; seeing that this tumult wi 
raised up by no other mean thau 
by those abuses, -which were so e 
dent that they could no longer b 
tolerated. There were many dii 
sensions, couceniing the Mass, coi 
cerning the Sacrament. And pef' 
haps the world is pnnished for 
long a profaning of Masses, whi< 
they, who both could and ought Xi 
have amended it, have so mau 
years tolomted in the chiirchel 
For in the Ten Commandments f 
is wintten, * Ho that taketli in vain 
the name of the Lord shall not be 
held guiltless" (15!xod. xx, 7). And 
from the begiuning of the world 
there neither was nor is any divi; 
thing which seems so to have beet 
employed for gain as the Mass< 

There was added an opinioi 
which increased private Massed f 
finitely : to wit, that Christ by h: 
passion did satisfy for original sin? 
and appointed the Mass, wherein 
an oblation should be made f^ 
daily sins, both mortal and venial 
Hereupon a common opinion wi 



Mi$sa ait opu€ del^na pec* 

vivorum ei vwriuorum eas 

*te operaio. Hie ocepium est 

tlUjnUariy utrum ufia Miasa^ 

dkia pro pluribua^ tantundem 

f, quantum aingulB pro ain- 

Hmc di^utatio peperit 

injinitam muUitudinem 

tm. J)e Ma apinionibue 

notifi admonuerunt^ quod dia- 

mOant a Scinpturia Sanctis^ et 

Mant gloriam paasionia ChriatL 

ISam paaaio Chrisii fmt oUor 

ik et satiafactioy non solum pro 

aidpa oriffinisy sed etiam pro 

9mnihu8 reliquis peccatis^ ut ad 

Utbrmoa (x. 10) aariptutn eat: 

'^actificfjUi sum us per oblatio- 

neni Jean Chriati aemeV Item 

(UeU %. 14) : ' Ufia oblatione con- 

fumavit in parpatuum aanctifi- 

(xUos,' Item, Scnptura doeety 

•w coram Deo justijicari per 

fiam in Chriatumy cum credi- 

nuiy nobia remitti peccata pro- 

fter Christum, Jam ai Missa 

id^ peeeata vivorum et mortu- 

mm ax opere oparato^ eontin- 

fk juatijicatio ex opera Miaaa- 

r^m^ non ex Jide, quod Scriptu- 

ffk non patitur. Sed Chriatua 

jubd (Luke xxii. 19) ^facere in 

itii mem4>riamj quare Miasa 

matiinia sat, nt fidea in iia^ 

fui utuniur Sacramento^ reeor- 

detuff qu4B heneficia accipiat per 

received, that the Mass is a work 
that taketh away the sins of the 
quick and tlie dead, and that for 
the doing of the work, llere men 
began to dispute wliether one Mass 
said for many were of as great force 
aj& particular Masses said for par- 
ticular men. This disputatiou hath 
bmught forth that infinite multi- 
tude of Masses. Our preachers 
have admonished concern inti: these 
opinions tliat they do depart from 
tho lioly Scriptures, and diminish 
the glory of the passion of Christ* 
For the passion of Chrisit was an 
oblation and satisfaction, not only 
for original sin, but also for all oth- 
er sins; as it is written in tho Epis- 
tle to the Ilelircws (x, 10) : ' We 
are sanctified by tlie oblation of 
Jesus Christ once made ;' also, ' By 
one oblation he hath jiej'fected for- 
ever them that are sanctified' (Ileb^ 
X. 14). The Scripture also teach- 
eth that we are justified before God 
through faith in Christ, when we be- 
lieve that our sins are forgiven for 
Christ's sake. Now, if tlie Mass do 
take away the sins of the quick and 
the dead, even for the work's sake 
that is done, then justification Com- 
eth by tlie work of Masses, and not 
by faith ; which the Scripture can 
not endure. But Christ command- 
eth lis * to do it in remembrance of 
himself (Luke xxii. 19), therefore 




Christum^ et erigat et eonsoletur 
pavidmn conscientiam. Ifam id 
eat meminUse Vkrwti^ benejicia 
meminimey ac sentire^ quod vere 
exhibeantnr nobis. Nee satis est 
histoHam recm^daHj quiet hano 
etiam Juda:i et irnpii recm'dari 
possunt* Est igitur ad hoc Ja- 
eimda Missa^ nt ibi pofrigatur 
SOferamentuin hisj quibus iipus 
est eonsolatione^ sicut Ambrosius 
ait : ' Quia seniper peceo^ semper 
debeo OQcipere rnedicifiamJ' 

Cum autetn Missa sit talis com- 
municatio Sacramenti^ servatur 
apod nos una communis Missa 
s^ingidis feriis atque aliis etiam 
died us, si qui Sacramento velint 
uii^ ubi porrigitur Sacrament tmi 
Ai>, S^^ petunt, Neque hie fnos 
in Ecclesia novus est, nam vete- 
res ante Gregorium non facinnt 
fneutionem privata^ Missce; de 
comuni Missa plurimum loquun- 
iur, Chiysostomus ait: ^ Sacer- 
dotem quotidie stare ad altarSy 
et alios ad communioneni accer- 
sere^ alios aroere^ Et ex Cano- 
nibtis vei^bus apj)aret^ unum 
aliqnem celebrate Missam^ a quo 
rdiqui jrf*e^hi/teri et diaconi 

the Mass has been iDBtituted that 
faitli in tliein which ii&e the Sac.*r»< 
iiient may remember what beiieiita 
it receivetli by Christ, and tlmt it 
may raise and comfort the fearfiil 
conscience* For tliis is to remembea 
, Christ, to witj to remember hia beuij 
I elits, and to feel and perceive that 
they be indeed imparted unto ua^ 
Nor is it sufficient to call to mind 
tlie history ; because that the Je%*a 
also and the wicked can do. Tiiei'e^ 
fore the Mass m net be used to t1 1 is end^ 
that there the Sacmment may bei 
readied unto them that hav e need ofi 
comfort; as Ambrose saith/lieeaueej 
I do always sin, therefore I ought 
always to I'cceive the medicine.' < 
And seeing that the Mass is such 
a communion of tlie Saerament, 
we do observe one common Maa| 
every holy day, and on other daya^^ 
if any will nse the Sacmment, ali| 
whicli times it is offered to theno^ 
that desire it Neither is this cud^ 
torn newly brought into the Chnrclu' 
For the ancients, before Gregory^* 
time, make no mention of any prif^ 
vate Mass; of the common Mas^ 
they speak much. Chrysostom saith 
that ' the priest doth daily stand al 
the akiir, and call some unto th^t 
CommimioD, and put back othei^*^ 
And by the ancient Canons it i« 
evident that some one did celebratej 
the Mass, of whom the other eldert 




corpus Domini, Sic 
^dm sonafU verba Oanonis iTi- 
mi: ^Aocipiani diaconi seeun- 
imih 4>rditiem post predn/teros 
vel a pre^ytero 
communionem,^ Et Pan- 
(ICor.xi. 33) de communio7i€ 
jiAet, nt alii alios expectentj ui 
Jht communis pmrticipatio. 

Pmtquam igitur Musa apud 
m habet exemplum EccUdm^ ex 
SmpCura et Patriiuay eonjidi- 
nm mprobari mm jwn posse,, 
msgime cum publican ceremoni<s 
mfmi ex parte similes tmtatis 
9meiUur; tantum nuvierm Mis- 
arum est dissimilis^ quei/i pro- 
pter 7n(twim</s et vianifenim abu- 
inf cefte moderari prodesset 
Nam dim etiam in ecclesiis 
fHqumtissimis 7ion Jiebat quo- 
iiii$ Missa^ ui testaiur Histo- 
fid Tripartita lAh. /X Cap. 
tt: ^Burmts auteni in AUxan- 
*!• jwnia ei sexta feria Scri- 
fhsnt UguniuT, easque Doctores 
i^sffretantur^ €t omnia fiunt 
pmt$r mlmmm oUaUonis rno- 

7ouIIL— D 

and deacons did receive the body 
of the Lt^rd, For so the words of 
the Nicene Canon do sound : ' Let 
the deacons in their order, after 
the elderfi, receive the holy Com- 
munion of a bishop, or of an elder/ 
And Paulj conceniing the Commu- 
nion, eommandetli, *^ that one tarry 
for anotlier' (1 Cor. xi, 33), that so 
there m^y be a common participa- 

Seeing, therefore, that the Mass 
amongst us hath tlie example of 
the Chm-eh, out of the Scripture, 
and the Fathers, we trust that it can 
not be disapproved; especially since 
our public ceremonies are kept, the 
most part, like unto the usual cere- 
monies; only the number of Masses 
is not alike, the which, by reason of 
very great and manifest abuses, it 
were certainly far better to be mod- 
erated* For in times past also, in 
the churches whereunto was gmat- 
est resort, it was not the use to have 
Maes said every day, as the Tripar* 
tite nistor)% lib* ix. cap. 38, doth wit- 
ness. ' Again/ saith it, ' in Alexan- 
dria, every fourth and sbcth day of 
the week, the Scriptures are read, 
and the doctoi-s do inteqji'ct them ; 
and all other things are done also, 
except only the celebration of the 



Abt. IV.— 2>e Con/esiUme. 

Canfessio in ecclesiis apvd 
nos non est abolita^ non enim 
solet porrigi corpus Domini^ 
nisi antea exphratis et absolu- 
tist Et docetur popvlus dilir 
gentissiine de fide absdutionisj 
de put ante hcso tempora ma- 
gnum erat silentium. Docentwr 
homines, ut absohUionem pluri- 
mi faciantj quia sit vox Dei et 
mandato Dei pronuncietur. 

Omatur potestas clavium, et 
comm^moratur, quantam consola- 
tionem (if erat perterre/actis con- 
scientiisy et quod requirat Deus 
fidem, ut illi aisolutioni tan- 
quam vooi de ccdo sonanti ere- 
damuSy et quod ilia fides in 
Christum vere consequatur et ac- 
cipiat remissionem peccatorum. 

Antea imm^ice extoUebantur 
satis/actiones ; fidei et meriti 
Christi ac justiticB fidei nvUa 
fid>at mentio; quare in hoc 
pa/rte minima sunt ctUpanda 
eodesice nostrce. Nam hoc etiam 
adversarii trihuere nobis co- 
gufUurj quod doctrina de pcmi- 
tentia diligentissime a nostris 
tractata acpate/acta sit. 

8ed de confessione decent, 
qtwd enum^ratio ddictorum non 


Confession is not abolished in 
onr charches. For it is not usual 
to communicate the body of our 
Lord, except to those who have been 
previously examined and absolved. 
And the people are taught most 
carefully concerning the faith re- 
quired to absolution, about which 
before these times there has been a 
deep silence. Men are taught that 
they should highly regard absolu- 
tion, inasmuch as it is Ood'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 

Aforetime satisfactions were im- 
moderately extolled ; of faith, and 
the merit of Christ, and justifica- 
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 



9it necmariay nee sint oneran- 
da conseumticp cura enumeraiidi 
omnia ddicta^ quia impossiMle 
Jit omnia delicta recitare, ut 
Pmbnu9 (xix. 13) : ^De- 
Uda quia intdlt^t ?' Iteni Jere- 
mks (xvti. 9): ^Pramim e^ii cor 
limifm €l inscmtahile? Quod 
n nulla peccaia niH recitata 
rmiUerentur^ nunquam adquie* 
tosti comcientice possenty quia 
flmma peecaia neque videniy 
nejui meminisee poe^unt 

^stfintur e£ veteres senpto- 
mutnerationem non esse ne- 
mariam. Nam in Decreiis 
diaiur Chrysostomus^ qui sic 
mir *Non tibi dioOy ni te p7^>- 
in ptdflicunij neque apud 
te accuses^ sed obedire te 
wi? propAeioR dicenti: ^^ Revels 
fluff Peum viam ttiafn^^ Ergo 
tm eonfiiere peccata apud De- 
«i«^T vetum judicetriy cum ova- 
i&ht, Delicta tua pronuncia 
wn lingua^ sed conseientim tua^ 
iMrmfriay etc. Et Glosa {De Pm- 
mtmHa^ IHst K Cap. Consideret\ 
fstdur humani juris esse confes- 
dtmem [floss die Beicht nickt 
iurch die Schrift gehoten, son- 
iem dureh die Kirche einge- 
iM ssi]. 

Verum wnfessioy cum propter 
nuttimum alsolutionis beneficium^ 

is not necessary, nor are consciences 
to be burdened with the care of emi- 
merating all sins, masmticb as it is 
impossible to recount all sins, as the 
Psalm (xix. 12) testifies : * Who can 
understand his errors?' So also 
Jeremiali (xvii» 9) : * The heart is 
deceitful above all things, and des- 
perately wicked. Who can know 
iti' But if no sins were remitted 
except what were recounted, con- 
sciences could never find peace, 
because very many sins they nei- 
ther see nor can remember. 

The ancient writers also testify 
that the enumeration is not neces- 
sary. For in the Decrees Chrysos- 
tom is cited, who sjDeaks tiim: *I 
do not say to thee that thon sImuMst 
discover thyself in public, or accuse 
thyself before others, but I would 
liave tliee obey the prophet when 
he says: ''Reveal tliy way unto the 
Lord." Tlierefoi^e witli prayer con- 
fess thy sins before God the true 
Judge. Pronounce thine errors, 
not with the tongue, but with the 
memory of thy conscience/ And 
the Gloss {Of Repentance^ Diet, 
v.. Chap. Consideret\ admits that 
Confession is of Iiuman right only 
[is not commanded in Scripture, 
but has been instituted by the 

Nevertheless, on account of the 
very great benefit of absolution, 









turn propter cUias cojiscientict- 
rum utUUaUa apud 9wa retifis- 

Art. V. — £h IHscrimne Ciborum, 

Puhlica permasio Juit nan 
tantum mdgi^ sed etiam dacen- 
tium in ccdesiisy q\wd dkorimi- 
na ciborwiii et similes iraditio' 
nes hunianm mit opera utUda 
ad proniereTidafn grcUia^n et so- 
tisfactoria pro pecccUis. Et 
quod sic semerit mundus, ap- 
paret ex eoy quia guoHdie insti- 
tu^antur novae ceremonial novi 
ardineSj novce /erice^ nova jejt^ 
nia^ et Doctares ifi templis exi- 
gent hcBC opera tanquam neces- 
Barium cultmn ad promerendam 
g7*atiamy et vehevietiter terrebani 
consoientias, si quid omittsrent 

Ex hoc persitasione de iradi- 
tionibus multa inoomnwda in 
Ecclesia secuta suiiL Pf^no^ 
obsciirata est doctrina de gratia 
et justiiia Jidei, qucB est prmci- 
pwi poire Evangelii^ et quam 
Tfiaxime oportetj extare et emi- 
nere in Ecclema^ ut tneritum 
Christi hene eognoscatur, et fide^^ 
qucB credit remitti pecmta pro- 
pter Christum^ longe supra cpe- 
ra coUocetur. Quare et Paulue 
in huno locum nuixime incum- 
bitf legem et tradUionee humanae 

as well as for other uses to 
coDscieDce, Confession is retained 
among us. 


Akt, Y,^0/ th« IHiiincHm of Mtat§^ 
of Traditions. 

It hatli been a general opinion, 
not of the people alone, but also of 
such as are teachers in the chnreh* 
€8, that tlio difEerences of meata, 
and such like human traditions, 
are works available to merit grace, 
and are satisfactions for sins. And 
that the world thus thought is ajv 
parent by this — that daily new cere- 
monies, new ordei^, new holidays, 
new fasts, were appointed ; and the 
teachers in the churches did exact 
tliese works as a service necesearj' 
to deserve grace; and they did 
greatly terrify men's consciences, 
if aught w^ere omitted. 

Of tliis persuasion concerning tra- 
ditions many disadvantages have 
followed m the Church, For fir&t 
the doctrine of grace is obscui'ed 
by it, and also the righteousness of 
faith, which is the principal part of 
the Gosj>el, and which it hehooveth 
most of all to stand f ortli and Uj Ixave 
the pre-eminence in the Church, 
that the merit of Christ may be well 
known, and faith, which believeth 
that sins are remitted for Christ's 
sake, may be exalted far above 
works. For which cause also Paul 



11^ miendat juititiam 
aliud quiddam esse^ 
fiktffi hufugmodi cperdj videlicet 
fitmy qum credit peccata gratis 
rmiiti propter Christum, At 
hoc doetrifui Pauli pene tota 
^pptmtt est per traditi<mes^ qum 
pg^0runi apinionemj quod per 
dNNpmina ciiorum et similes 
ciitus cporteat mm^eH gratiam 
^justituim. In posnitefitia ntd- 
k mmtio jiebat de jide^ tantum 
iac opera 9€UisJa<^oria propone- 
iwkftir, in his videbatur pamiten' 
tia tota cansist^e. 

SemndOj hm traditi^nes ohseu- 

fofsrvmi proteepta Dei^ qui4i 

ifwiiiianes longe pfxe/erebanitir 

pn]tc€ptis Dei, Christianisfmts 

h^s putabaiur esse oiiermtic 

e$rt&rum ^eriarum^ rituum^ je- 

jm^i^rum, vestitns. Mm abser- 

miiones erant 4n possessione 

ikmaiissimi titulij quod esseiit 

Irito spiritualis et vita perfects, 

» /n^ertm mandaia Dei Jtmta vo- 

mHonetn nuUam l^audem kahe- 

lAsn/, fued paterfmiiilias educa- 

l&il sobolem^ quod vmter parte- 

[isl, quod princeps regebat rem 

Ame putabaritur esse 

f et imperfecta et 

\knge dt.^^ ^^. .1 illis tplendidis 

lays much streafi on this point r he* 
reiooveth the law and human tra- 
ditiom, that he may show that the 
righteousness of Christ is a far oth- 
er thing than such works as these 
be, namely, a faith, ^hich believeth 
that eins are freely remitted for 
Christ's sake. But this doctrine of 
Paul is almost wholly smothered by 
traditiouBj which have bred an opin- 
ion, tliat, by making difference in 
meats, and suuh like services, a man 
should merit grace and justification. 
In their doctrine of n^j^eutance there 
was no mention of faith ; only these 
works of satisfaction were 8}X)ken 
of: repentance seemed to consist 
wholly in these. 

Secondly, these traditions ob- 
scured the commandments of God, 
because traditions were preferred 
far above the commandments of 
God. All Christianity was tliought 
to be an observation of certain holi- 
days, rites, fasts, and attire. These 
observations were in poesesgion of a 
most goodly title, that they were the 
spiritual life and the perfect life. 
In the mean time God's command- 
ments, touching every man's call- 
ing, were of small estimation : that 
the father brought up his children, 
that the mother nurtured them, that 
the prince governed the common- 
wealth. These were reputed world- 
ly affairs, and imperfect, and fai 



observoHontbus. Et hie error 
valde cruciavit piaa conscientiaSj 
qucR dolebant se teneri imper- 
fecto vitcB genere, in conjugioj in 
moffistratibuSy aut aliis functio- 
nibtM civilibti^ mirdbantur mo- 
nachos et simileSy et fdleo jmta- 
bant iUorum observationes Deo 
gratiores eeee. 

TertiOy traditiones cUttUerunt 
magna pericula conscientiisy quia 
im^seibile erat omnes traditio- 
nes eervarej et tamen homines 
arbitrabantur has observationes 
necessarios esse cuUvs. Gerson 
scriiity ^muUos inddisse in de- 
sperationemy quosdam etiam sibi 
mortem conscivisssj quia sense- 
rantj se non posse satisfacere 
tradiiionihuSj et interim consola- 
tionem nuUam de justitia jidei 
et de gratia aiulierant. Vide- 
mus Summistas et Theologos 
coUigere traditiones^ et qucerere 
iwiuKilaQ, ut levent conscientiaSy 
non satis tamen expediuntj sed 
interdum magis injiciunt la- 
queos oonscientiis. Et in colli- 
gendis tradiiionibw ita fuerunt 
occupatce scholce et concioneSj ut 
non vacaverit attingere Scriptu- 
ramy et quasrere utiliorem doc- 
trinam de fde^ de crucej de spe, 
de dignitate civUium rerum^ de 

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 monka, 
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. Oerson writeth that 
^many fell into despair, and some 
murdered themselves, because they 
perceived that they could not keep 
the ti^itions;' 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 
together the traditions, that they 
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- 



? eonicienitarufn in ar- 
jtwnibus. Itaqne Gerson 
lain quidam T/teoloffi graviter 
pe$ii mnt^ se his rixie tradition 
num impediri^ quo minits ver- 
' p<mefii in mdiore genere 
inm. Et Augmiinua vetat 
mrnrB conscieniioB hujusmodi 
iionibus^ et prudenter ad- 
"wmd Jammrium^ ut mat eas 
indiferenler observundos esse/ sic 
mm loquitur. 

nosiri non debent vi- 
In* hanc camam ternere atti- 
pm^ aut odio epUcoporunij 
ttf fuidafn JhUo suspicantur. 
Magna neeemtas Jidty de illis 
(rroribua^ qui nati erant ex tra- 
iiiwnibtis mah inteUectia^ ad- 
nmtere ecdesias. Nam Embnge- 
li\m iX)gi( urgere doctrlnam in 
^odmU de gratia et juatitia 
fiH^ qum tarnen inteUigi iwn 
poM, 91 putent homines se me- 
«K gratiatn per observationes ab 
iprif eledas. Sic igitur docue- 
funt, quod per observationem 
trndili&fium human^rum non 
gratiam rnererij aut 
quare non est sen- 
^itndum^ quod hujusmodi ohser- 
^(Uimes sint n^cessarius culius, 

Addunt testimonia ex Scriptu- 

fairs, of the comfort of conscience 
hi ai-dtiouB trials. Wherefore Ger- 
son and soine other Divines have 
made grievous coniplaiiite, that they 
were hindered by these strifes about 
traditions, bo that they could nut be 
occupied in some better kind of doc- 
trine; And Augustine forbiddetJi 
that men's consciences sliould be 
burdened with observations of this 
kind, and doth very prudently warn 
Jauoarius to know that they are to 
be observed eis tilings indifferent; 
for be so speaketh. 

Wherefore our ministers must 
not be thought to have touched 
this matter rashly, or from hatred 
of the bishops, as some do falsely 
sun nisi' There was gmat need 
to admonish the chnrches of those 
errors, which did arise from mis- 
taking of traditions; for the Gos- 
pel compelletli men to urge the doc- 
trine of grace and of the righteoua- 
nesa of faith in the Church ; which 
yet can never be understood if men 
suppose that they can merit rem is- 
eion of sins and justification by ob- 
servances of their own choice. Thus, 
therefore, they teach us that we can 
not merit grace or jnstification by 
the observation of man's traditions; 
and therefore we must not think 
that such observations are neces* 
sary service. 

Herenuto they add testimonies 



m. ChristM (Matt xv. Z) exou- 
aat AjpostoloSj qui non servaverant 
luitatam tradUionem^ qum trnnen 
mdebatur de re non iUioitOy 
sed media ease^ et habere ooffna^ 
tianem cum baptisnuUibua legie; 
et dicit (ver. 9) : ^Frwtra coltmt 
me mandatis hominum! Igitur 
non exiffit cuUum inutiiem. M 
pavlo poet addit (ver. 11) : ^Oin- 
ne quod intrat in oSj non inqui- 
nctt hominem! Item (Bom. xiv* 
17): ^Hegnum Dei non est eaoa 
aut potus! Col. ii. 16 : * Nemo ju- 
dicet V09 in eibo^ potu, edbbato 
aut die feeto? Item (ver. 20 sq.) : 
^8i mortui estis cum Christo ah 
dem&ntie mtrndi, qiuxre tanquam 
viventes in mundo decreta fad- 
tie : Ne attingasj ne guUeSy ne 

Ait Fetrus (Acts xv. 10, 11); 
^Quare tentatie Deum^ 4mpo- 
nentea jugum super cervices di- 
sciptdorumj quod neque nos ne- 
que patres nostri portare potup- 
mMSj sed per gratiam Domini 
nostri Jesu Christi oredimus salr 
varij quemadmodum et iUi! Hie 
vetat Petrus onera/re conscier^ 
tias pluribus ritibtu sive Mosi, 
svve aliis. Et (1 Tim. iv. 1-3) vo- 
oat prohibitionem ciborum 'doc- 

out of the Seripdujrefi. Chiist ex- 
ousetli his Apostles who kept not 
the received tradition (which yet 
seemed to be about a matter not 
unlawfal, bat indifferent, and to 
have some afBnity with the bap- 
tisms of the law), and saith, ^ They 
worship me in vain with the com- 
mandments of men' (Matt xy. 9). 
Christ, therefore, exacteth no un- 
profitable service. And a little 
after, he addeth : ^ Whatsoever en-s 
tereth in at the mouth defileth not 
the man' (ver. 11). So also (Paul) : 
^The kingdom of God is not meat 
and drink' (Bom. xv^ 17), ^ Let no 
man judge you in meat or drink^ 
or in respect of the Sabbath^laya, 
orof aholiday'(Colai.l6). 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 V (ver. 20, 21). 
Peter saith, * Why tempt ye Ghod, 
laying a yoke upon the necks of 
the disciples, which neither we nor 
our fathers were able to bear? Bat 
we believe that through the grace 
of Uie Lord Jesus Christ we shall 
be saved, even as they' (Acts xv. 
10,11). Here Peter forbiddeth to 
burden the consciences with many 
rites, whether they be of Moses' cur 
of any others' appointing. And he 
(Paul) calleth the forbidding of 



tfinam ddemoniorum^ quia pu- 
jnai eu^n Evangelw^ ialia opera 
iiiuere aut facere^ ut per ea 
%UT ffnUiam^ aut quod 
non poBiU exiaierd CfmsHanu 
Hns iali euUu. 

Hie oljieiunt advermriij quod 
w^i prohibeant diaciplinum et 
moftificationem carni^y aicut Jo- 
x^m(mu%. VerutJi allud depre- 
kendetur ex ecHptia noatrorum. 
Bmper enim docueruM de crt^ce^ 
jmd Chnstianos oporteai tol- 
lerare affltctionea, Ilmc est vera^ 
mia et nan simuiata fnorti/ica- 
Ho^ twrii^ afflictionibus eaeeroeri 
it eruciji^i cum Oknsto* Insth 
per docent^ quod quilibet Chriati- 
mm debeat a^ eorporcUi disci- 
plina aui cdrporalibuB eosercitiis 
U loharihua aio e^sercere si cmr- 
tmf^ ne saiuritcta aut deaidiu 
asHmuIei ad peccandum, non ut 
per iUa eseercitia mereamur gra- 
tim^ aut aatia fadajnus pro 
paoeaiia, Ei hunc corporalem 
HeeipUna/tn oportet semper ui^ 
^, nofh solum paucia et §onr 
etiiuiia diebus. Sicut Chriatm 
pnxcipit (Xuke xxi. 34-) :* * Cavete^ 
w corpora veatra graventur ora- 
puh: Jiam (Matt x?ii. 21) i ' Hoc 
pnua dcmnoniorum non ejicitur 
mai jejunio et orationeJ^ Et 
Patdua ait (1 Cor. ix, 27) : * Caa- 

meats * a doctrine of devils^ (1 Tim. 
iv. 1), becauBe that it is against the 
Gospel to appoint or do such works, 
to the end that by them we may 
merit grace or justification, or as 
though Christianity could not exist 
without such service. 

Hero our adversaries object 
against us^ that our ministers hin- 
der all good disci phne and morti- 
fication of the flesh, as Juviniau did. 
But tlie contraiy may be seen by our 
men's writings, For they have al- 
ways taught, touching tlie cross* that 
Christians ought to bear afflictions. 
This is the tme, earnest, and un- 
feigned mortification, to be exer- 
cised with divei-s afflictions, and to 
be crucified with Christ, More- 
over they teach that every Chris* 
tian must so by bodily discipline, 
or bodily exercises and labor, cxer- 
else and keep liimsclf uudcr', that 
plenty and sloth do not stimulate 
him to sin; not that he may by 
such exercises merit grace, or satis- 
fy for sins. And this corporal disci- 
pline should be nsed always, not 
only on a few and set days ; accord- 
ing to the commandment of Christ : 
* Take heed lest your hearts be over- 
charged with surfeitmg- (Luke xxi. 
34). Again : * This kind (of dev- 
lis) goetli not out hut by prayer 
and fasting' (Matt. xvii. 21). And 
Paul saitbj ' 1 keep nnd^r jny body* 


tigo corpus meum^ el redigo in 
aervitutem,^ Ubi dare osiendiiy 
96 idea castigate corpus^ non nt 
per earn disciplinam, mereatur 
remiisionem peccatorumj sed ni 
eojpiis haheat obnoxium et (do- 
neuni eu/ res spirit uales et ad 
yacienduffi officium juxia voca- 
tionem suam. liaque non dam- 
nantur ipsa jejunia^ sed tradi- 
tioneSj qure certos dieSj certos ci- 
bos prcpscribuntj cum periculo 
conscienticE^ tanquam isHiisjnodi 
opera sint necessarius cuUus. 


Servantur tamen apud fws pie- 
rmque tradittones, gum conducunt 
ad hocy ut res ordine geratur in 
EccUsia; ut ordo lectionum in 
Mhsa et prwdpuce Jhrict, Sed 
interim homines admonentur^ 
quod talis cultus non justijket 
Coram Deo^ et quod non »it po- 
nendum peccatimi in talibus re- 
bus^ 81 omittantnr sine scandalo. 
JT^ec lihertas in ritibus humanis 
non fuit ignota Patribus. Savi 
fn Oriente alio tempore servave- 
nt Pascha quam Homm^ et 
m Romani propter hanc die- 
imiliiudinein acctisarent Orien- 
>n sc/dsmatis, admoniti sunt ah 
iis^ tales mores non oportere 
ique similes esse, Et h^enmus 
nq uit : * Disso nantia Jejun ii fidei 
nsonantiam non solvit;- sicut 


and bring it into subjection' (1 Cor. 
ix. 27), where lie plainly ehoweth 
that lie did therefui^e chastise his 
body; not that by that dieciplina 
he might merit remission of sins, 
but that \m body might be apt 
and fit for spiritual things, and to 
do his duty accoi-ding to his call- 
ing. Therefore wc do not con- m 
demn fasts themselves, but the 
tmditions which prescribe certain 
days and certain meats, with dan- 
ger to the conscience, as though 
such works as these were a neces- 
sary service. 

Yet most of the traditiona are 
observed among us which tend un* 
to this end, that things may be done 
orderly in tlie Clmreh ; as, nnmely, 
the order of Lessons in tlie MasB 
and the chiefest holidays. But, in 
the mean time, men are admonished M 
that such a service doth not justify " 
before God, and tliat it is not to be 
supposed there is sin in such things, 
if they be left undone, without scan- 
dal- This lilierty in human rites 
and cei'emonies was not unknown 
to the Fathers. For in tiie East^ 
they kept Easter at another time 
than they did in Rome ; and when 
tliey of Rome accused the East of 
schism for this divemty, they werefl 
admonished by others that such cus- 
toms need not be alike every where. 
And Irenffius saith ; ' The disagree- 



DiiL XIL ' Cfregorixi^ Papa 
;/, talem disnmilittuiinefn 

I kdere unitaiem Eccleaim. Et 
in Bktaria- Tripartiia^ lib, nonoy 
mtdta coUiguntur exempla du- 
milium rituum^ et recitantur 
i<ic verba : * Metis Apoetolormn 
fuitf non de diebus feMis san- 
<?*«, $ed prcedicare bonam con- 
vemHmem et pietatein {Glwube 
nndLiebe zu lehreny 

AsT* VI. — De VatU MonacKorum, 

Quid de votu monachorum 
apud nc8 dooeatur^ melius intel- 
lijet^ 8% quis menihienij qxealis 
»f^(us fuerii jfwnasteriorum^ 
pam muUa contra Canones iti 
ipHi mofictsteriis quotidle fie- 
imL Augustini tempore erant 
likra collegia^ postea^ corrupta 
dimpUtia^ ubiqne addita aunt 

§j ut tanquam excog^itato car* 
m$ diacipluia restitueretur. 

AddiioR sunt paulatim supra 
f^^ta oliiB midke ohservationes, 
& hmi vinciUa muUis ante 
juttam €Biatem contra Canane^ 

merit about fasting doth not break 
off the agreement of faith.' Be* 
sides, Pope Gregory, in the 1 2tli Dis- 
tinction, intimates that such diver- 
sity doth not hurt the unity of the 
Church ; and in the Tripartite His- 
tory ^ lib, 9^ many examples of dis- 
similar rites are gatliered together, 
and these words are theii3 rehearsed : 
' The mind of tlie Apostles was, not 
to give precepts concerning holi- 
days, but to preach godliness and a 
holy life [faith and love].' 

Art. VL-^O/ Monoitic Vows, 

Wiiat is taught among us touch- 
ing the Vows of Monks will be better 
understood if one call to mind what 
was the state of monasteries, and 
liow many things wei^ e\ery day 
committed in the monasteries cou^ 
trary to the Canons. In Augustine's 
time cloifiter-fmternities were £1*66; 
but afterwards, when discipline was 
corrupted, vows were every where 
laid upon them, that, as it were in 
a newly devised prison, the disci- 
pline might be restored again. 

Over and besides vows, many 
other observances by little and lit- 
tle were added. And these bands 
and snares were cast upon many, 
before they came to ripe yeara, con- 
trary to the Canons. 

* Tit,, in Ikcrtt, P. I. Dist^Xn. cap, 10, quod inrifut a verbis: ^ N^vU frattmita$ tun J 
Vide Corp. jmr. Can. od. Bichtor, Tom. I. p. 25 sq, (From Bindaeil ) 

MuUi inciderunt errore in 
hoc viftJE genus^ qnihus etiarn 
si non deessent anni, tamen jt4r 
dicium de stde viribua defuii. 
Qui sic irretiti eratit, coge- 
baniiiT fnanere^ etiam si qui- 
dam benejicw Cananum liheraH 
poieenL Et hoc accidit magis 
etiam in monctsteriis virginum^ 
quam inonachorum^ cum sexui 
imbecilliori magls purcendum 

Hie rigor diyplieuit multis bo- 
7iis viris ante hxtc te7npora^ qui 
videbant jjuellas et adoUscentes 
in monasteria detrudi propter 
mciurn^ videbant, quam injlvlici- 
ter succederet hoc eonsiliuvi, q^tr^ 
s&indala parerety quoa laqueosi 
conscientiis injic6ret Dolebant 
autoritatem Canonum in re pe- 
rieulosissima omnino negli^ et 

Ad hcBC mala accedebat talis 
persuasio de votis, quam eon- 
stai etiam olim displicuisse ip- 
sis monachis, si qui jmnio 
cordatiores fuerunt. Doeebani 
vota paria esse baptismo^ doce- 
bant 86 hoc vitcs genere ^ne- 
reri remissionefn peccatorum et 
JustiJicatio7ievi contm Deo* Imo 
nddebanty vitam monasticam non 

mturti justitiam tnereri coram 

Many throtigh error fell into 
this kind of life nDawarea, who, 
though they wanted not years, yet 
they wanted discretioir to judge of 
their strength and ability. They 
who were once got witliin these 
nets were cunstraiDed to abide in 
them, though, by tJie benefit of the 
Canons, some might be set at lib- 
erty. And that fell out rather in 
the monasteries of unns tlian of 
monks; althoagh the weaker ses 
otight more to have been spared. 

This rigor and severity displeased 
many good men heretofore, when 
they saw young maids and young 
men thrust into monasteries, there 
to get their living. They saw what 
an unhappy ieane tliis eouiistil had, 
%vhat offenses it bred, and what 
snares it laid upon cousciencee. 
They were grieved that the au- 
thority of the Canons was wholly 
neglected and contemned in a 
thing most dangerous. 

To all th^e evils tlicre was add- 
ed such a persuasion concerning 
vows, as, it is well known, did in 
former times displease the monks 
themselves, if any of them were 
somewhat wiser than the rest. 
They taught that vows were equal 
to baptism; they taught that by 
this kind of life they merited re- 
mission of sins and justification be- 
fore God ; yea, tliey added that the 


Iko^ ad ampliua etiam, quia 
non moda prcecepia^ eed 
ikm cansilia £vangeli4sa. Ita 
ptrmadebafit monasticam pro- 
fimmem longe ^neiiorem esse 
baplimaf vitam monmticam 
fim meterij quam vitam ina- 
jkmitmmj mtam pastomvi et 
iimtium^ fui in mandate Dei 
tint faeticiiM Tdigiombu9 stm 
tocationi serviunt. 

NikU horum Tiegari potest^ ex- 
iemi enim in libria eorwn. 

Quid jkhat postea in monor 
^^taM# OUffh erani scholm so 
^^HH^ UUrcsrum^ et aliwmm 
^^gOfUnammy quct surU utiles 
BoelerioRj et sumebantur inde 
fmtaT€i et episcopi: nunc alia 
m eet; nihil opus est reei- 
itm nota, Olim ad discendufn 
mmaieiaint: nunc ^ngunt in- 
mto geniLS ad pro- 
gratiam et justitiam ; 
im prctdicant esse staium per- 
fit&mis^ et longe prmferunt om- 
nSkm aliia tntas generibus a Deo 

n*fc idea recitavimus nihil 
(tdiose easaggeranies, ut melius in- 

monk'e life did not only merit right- 
eousness before God, but more than 
that, because it observed nut only 
the commandmentfi, but also tlte 
oounsela of the Gospel. And thus 
they taught tliat the monk's pro* 
feBsion was better tliau baptism; 
that tlie monk's life did merit 
more than the life of magiBtrates, 
of pastors, and such like, who, 
in obedience to God'S command- 
menty followed tlieir calUng with- 
out any such religions of man's 

None of these things can be de- 
nied : they are to be seen in their 

What occurred aftei-wards in the 
monasteries? In old time they 
were schools for the study of sa- 
cred letters, and other branches of 
knowledge, which were profitable 
to the Church; and thence were 
pastors and bishoi>s taken : but now 
the case is altered. It is needless 
to rehearse what is notorious. In 
old time they came togetlier into 
such places to learn ; but now they 
feign that it is a kind of life taken 
up to merit remission of sius and 
justification ; yea, they say it is a 
state of perfection, and prefer it to 
all other kinds of life, the kind^ 
that God ordained. 

We have therefore mentioned 
these things, not to excite odium. 



telligi j>osset de hoc re doctrina 

Primum de his, qui matri- 
monia contrahuntj sic decent 
apud noBj quod liceat omnibus, 
qui nan sunt idonei ad codiic^ 
turn, contrahere matrimonium, 
quia vota non possunt ordina- 
tionem ac numdatum Dei tol- 
Ure. Est autem hoc mandatum 
Dei (1 Cor. vii. 2): 'Propter for- 
nicationem habeat unusquisqt^e 
uxorem suam^ Neque mandd- 
tum solum, sed etia/in creatio et 
ordinatio Dei cogit hos ad con- 
jugium, qui sine singulari Dei 
opere non sunt excepti, juxta U- 
lud (Gen. ii. 18)): 'ITon est bo- 
num homini esse solum.'* Igi- 
tur non peccant isti, qui oltem- 
perant huic mxmdato et ordina- 
tioni Dei. 

Quid potest contra koec oppo- 
nit Exaggeret aliquis obUgatio- 
nem voti, quantum volet, to/men 
non poterit efficere, ut votum 
toUat mandatum Dei. Canones 
decent, 'in omni veto Jus supe- 
riof^is exdpi:'* qua/re muUo mi- 
mis luBc vota contra mandata 
Dei valent. 

Quodsi obliqatio votorum nulr 

exaggerating nothings to the end 
that the doctrine of our churches 
touching this matter might be un- 

First, 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). Th^y, there- 
fore, that are obedient to this com- 
mandment and ordinance of God 
do not sin. 

What can be 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 80 be that the obligation of 

cau9a8y cur mutart 
tit: neo Romani Ponti- 
diitpen^assent ; tieque enim 
lied homini Migationem^ qwx 
m>pliciter eat Juris divini^ 
meindere, Sed pntdenter Ju- 
dio(mrufU Romani Pontifices 
aptUcUem in hctc obligatione 
odhiiendam esse. Idea s(Bpe de 
wA difpenmase leguntur. Nota 
«^ hiatoria de Rege Arrago- 
mm^ revoccUo ex Tnonasterw^ 
tt txtant exempla noatH teni- 

Jkinde^ cur ohligaiionsm exag- 
^erant adveraarii aeu effectum 
mti^ cum interim de ipaa voti 
miura aiUantj quod dehet ease 
in re poaaibili^^ quod debet ease 
tfoluntariuviy eponte et conauUo 
eoncgHum. At quomada ait in 
foiastate hominia perpelna ca- 
iAm, TWfi eat ignotum. Et 
potuaquiaqtie aponte et conauUo 
vofiitt PueUm et adolescentea, 
fmtaquam Judicare posaunt, 
panuadeniur ad vovendum^ in- 
krdum etiam coguntur. 

Quare non eat caqimm tarn 
figida de obligatione diaputarej 
omnea foteantur contra 

vows has no causes why it inight 
be changed, then could not the Ro- 
man PontiifB have dispeaeed there- 
witli^ For neither is it lawful for 
man to difiaunid that bond which 
doth simply belong to the law of 
God. But the Koman Pontiffs ha\e 
judged very prudently, tiiat in this 
obligation there must equity be 
used; therefoi^ they often, as we 
read, have dispensed with vows. 
The history of tlie King of Arra- 
gon, heiiig called hack out of a mon- 
astery, is well known; and there 
are examples in our own time. 

Secondly, why do our adveiBaries 
exaggerate the obligation or the 
effect of the vow; when id tlie 
mean time they speak not a word 
of the very nature of a vow, that 
it ought to be in a thing jjossible, 
ought to be voluntary, and taken 
up of a man*8 own accord, and 
with deliberation? But it is not 
unknown how far perpetual chaa- 
tity is in the power of a man. And 
how many a one amongst thenn 
is there that doth vow of his own 
aecord and well advised 3 Maidens 
and youths, before they know how 
to judge, ai*e persuaded, yea, some- 
times also compelled to vow* 

Wherefore it is not meet to dis- 
pute so rigorously of the obligation, 
seeing that all men confess that it is 


IiiH>ti naturam esscy quod non 
i^onte, quod inconmdto admit' 
Plerique Canonea reacindunt 
vota anie annum XV. contr<mta^ 
quia ante ilium mtatem non vi- 

Idetur tantum esse Judkii, ut de 
j)^i^etua vita const itui possiL 
lAlius CanoUy plus concedens 
ho?ninuj/h inihecillitatiy addit an- 
nos aliqiwt, velai ervim ante an- 
num XVIII. votum fieri. Sed 
uirmn sequemur ? maxima pars 
^hahet e3Bcu8atione?/i, our mono- 
^ Bteria deserant^ quia plurvmi an- 
te Aano mtatem, voverunt, 

■• Postrem^Oy eiiam si voti via^ 
latio reprehendi possetj tamen 

■ non tndetur statim sequi^ quod 
eonjuqiu talium personarum. dis- 
solvendu ^int, JVam Augustinu^ 
jnsffat dSere dissolvij XXVII 
Iquasst L Cap. Nuptiaruni; cu- 
Jus non est Uvis audoritas, 
etiam^ alii postea aliter sense- 

tQuanqtmm autem manda- 
'ium Dei de conjugio vtdea- 
^ur pUrosque Uberare a votis^ 
tamen c^erunt nostri et aliam 
.rationem de votis, quod sint 

against the nattire of a vow, that it 
IB not done of a man's own aoeord, 
nor advisedly. 

The Canons for the most part 
disannul vows which are made be- 
fore lifteen years of age ; because 
that before one come to that age 
there seemeth not to be 6o ranch 
judgment that determination may 
be made concerning a perpetual 
life* Anotlier CanoHj perraitting 
more to the weakness of men, doth 
add some years more; for il for- 
biddeth a vow to be made before 
one be eighteen years of age. But 
which of these shall we follow? 
The greatest part have this excuse 
for forsaking mouasteriea, because 
most of them vowed before they 
came to this age. 

Last of all, even though the 
breaking of a vow were to be rep- 
rehcudedj yet it seems not to fol- 
low directly that the marriages of 
'such persons are to be dissolve 
For Aitgustine, in his 27th quest 
Ist chap. Of Marriages, doth denjr^ 
that they ought to be dissolved 
and lu*& authority is not lightly 
be esteemed^ although others a; 
wards have thought otherwise* 

And although the commandment, 
of God touching wedlock doth 
most men from vows; yet our teac] 
ers do also bring another reason coj 
earning vows^ to show that they a^ 

of I 






iffid, quia omnu cultua Dei^ 

ab honimibus 9ine mandate Dei 

miiiiUus et €l$etu9 ad prame- 

rtndam justificationem et gra- 

tmm^ impm$ €8t^ »ieut Christ ua 

(¥att. XV, 9): ^ Frmtra eo- 

nt me niand^Uis hovunum,^ Et 

Favlus uhujus docet^ Jmstiiiam 

nm me giKJtr^endam ex nostril 

^iiertationibus et cuUilrus^ qui 

rini excof/ilati ab homlnibusj 

md continyere mm per fideni 

creieMUnui^ $e reetpi in ffratiam 

a Deo pf'opter CArteium, 

Comtat autem monachoa d-o- 
€uis$t^ quod facticuB religioner 
miirfoi^nt pro peceatis, mere 
amiur gratiam et juf*t\fi€atio- 
n^m. Quid hoc est alituly quara 
de gloria Christi detrahere^ et 
oktcurare ac negare justitiam 
JloUif Seqnttur igitur^ ista vo- 
ia M$itata impios cutttts fuisse ; 
quart mmt irrit^. Nam votum 
jfpipttfm et factum cmitra nian- 
daii$ Dei non valety neque enim 
detei v€^im vinmdum esse ini- 
fuiiatis^ ut Canon diciL 

Pauius dieit (Gal. v. 4) : ^Eva- 

\cwUi egtis a Chri^to^ qui in 

Ihfd jugiificaminiy a gratia exoi- 

[c£^<#.* Ergo etiam, gut troti'S 

jufiijieari tH>lunt, evaeuantur a 

Vou in.— E 

void : because that ail the worBhip 
of God, i list i tilted of men without 
the commaudioent of God, and 
chosen to merit remission of sins 
and justification, is wicked; as 
Christ saith: 'In vain they do 
worship mc, teaching for doctrines 
the conimandnieiits of men* (Matt. 
XV, 9). And Paul doth every where 
teach that rigiiteoosuesa is not to 
be sought of our own observances, 
and services which are devised by 
men ; but that it conieth by faith 
to those that believe tliat they am 
received into favor by €Tod for 
CUrist's sake. 

But it is evident that the monks 
did teach that these counterfeited 
mligions satisfy for sins, and merit 
grace and justitication. What else 
is this thati to detract from tne 
glory of Christ, and to obscure and 
deny the righteousness of faith? 
Wherefore it followeth that these 
common vows were wicked serv- 
ices, and are therefore void. For 
a wicked vow, and that whidi is 
made against the commandments 
of God, is one of no force; neither, 
as the Canon saith^ ought a vow to 
be a bond of in Equity. 

Paul saith, * Christ is become of 
no effect unto you, whosoever of 
you are justified by the law; ye 
are fallen from grace' (Gal. v. 4). 
They, therefore, w4io wish to be 



Christo^ et a gratia exoidunt. 
Nam, et hi^ qui votis tribuunt 
justificationemy tribuimt propriia 
operibua hocj qtiod jpraprie ad 
gloriam Christi pertinet. JT^- 
que vera negari poteetj quin mo- 
nachi docuerint, ee per vota et 
observationee suae Just^ficari et 
mereri remieaionem pecoatorum, 
into affinxerunt absurdioray dixe- 
runt se aliis mtUuari sua opera, 
Hcec si quie velit odiose exagge- 
rare^ qua/m muUa paseit colli- 
gerey quorum jam ipsoe mono- 
cho8 pudet 

Ad k(BC persuaserufU homi- 
nibusy /acticias religiones eese 
atatum Christiance perfectionis. 
An non eat hoc juatificatio- 
Them tribuere operibuaf Non 
eat leve aoandalum in Ecde- 
aiaj pcptUo prcponere certum 
cuUum ah hominibua exoogita- 
tum aine mandato Dei^ et do- 
cere J quod tcdia cultua juat^fioet 
hominea: quia Juatitia fidei, 
quam maxime oportet tradi in 
Eccleaiay obacuratur, cum illce 
miri/icce rdigionea angelorumy ai- 
mulatio paupertatia et humili- 
tatia^ et ooelibattia qfunduntur 
octdia hominum. 

ProBterea obacuraniur proecepta 

justified by vows, ai-e made void of 
Christ, and &11 from grace. For 
they also who attribute justifica- 
tion to their vows, attribute to their 
own works what properly belongs 
to the glory of Clxrist. Nor truly 
can 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 thingsi, 
so as to excite odium, how many 
things might he rehearse whereof 
the monks themselves are now 
ashamed I 

Moreover, they would persuade 
men that these invented religious 
orders ai*e 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 j nstify men ; 
because that the righteousness of 
faith, which ought especially to be 
taught in the Church, is obscured 
when those marvelous religions of 
angels, the pretense of poverty and 
humility, and of celibacy, are cast 
before men's eyes. 

Moreover, the commandments of 



cuUus Dei, cum 
audiunt homines^ solos tnonu- 
do^ esse in statu perfsctionis^ 
quk perfictio Christmna est se- 
fio ttmere Deitm^ et riirsus con- 
^pere magiiam Jidem^ et mnfi- 
deri propter Christum^ quod 
hAtamiiS Deufn placatum^ pe- 
kft a Deo, et certo eitpectare 
ouUium in omnibus rebus ge- 
f^nHs^ jiixta vocationem*; inte- 
rim /oris diligenter facere bona 
(3pei% et sermre vocutioni. In 
rebus est vera perfe^io et 
eultus Dei^ nan est in cce- 
likin^ aut mendtcitate, aut veste 

Verum populus coneipit mul- 
i(u pemiHosas opiniones ex illis 
filsis preeoniis vitcn monasticce. 
Audit sine tnodo laudari cmli- 
iotum : ideo cum offensi4)ne con- 
identiet versatur in mnjugio. 
Audit solos mendicos esse per- 
fifftos: ideo cum offensione con- 
teimiim retinet possessionesj ne^o- 
Hatifir, Audit consiliiim Evan- 
fdwum esse de nan mndican^ 
do: ideo alii in privata vita 
WJi verentur ulciscLf audiunt 
Aim consilium esse^ non pra^ 
t^um. Alii omnes magistra- 
ius et civUla ojficta Judicant in- 
digna esse Christianis. 

God, and the true woi'ship of God, 
are obscured when men heur that 
monks alone are in that state of 
perfection ; because that Christian 
perfection is this, to fear God sin- 
cerely, and again, to conceive great 
faith, and to trust assuredly that 
God is pacified towards us, for 
Christ's sake; to ask, and certainly 
to look for, help from God in al! 
our affairs, according to our calling ; 
and outwardly to do good works 
diligently, and to attend to our vo- 
cation. In these things doth true 
perfection and the true woraliip of 
God consist : it doth not consist in 
singleness of life, in beggary, or in 
vile apparel. 

The people dotli also conceive 
man}' pernicious opinions from 
these false commendations of the 
monastic life. They hear celibacy 
pi-aised above measure; tliei-efore 
with offense of conscience they live 
in marriage. They hear that men- 
dicants only are perfect ; therefore 
with offense of conscience they keep 
their possessions, and buy and sell. 
They hear that the Gospel only 
giveth counsel not to take revenge; 
thei-efore some in private life are 
not afmid to avenge themselves; 
for they hear that it is a counsel, not 
a commandment. Others do think 
that all magistracy and civil offices 
are unworthy Christian men. 



Leguntur exernpla hominurrij 
qui deaerto conjugioj deserta rei- 
ptMiccB administrationej oMide- 
runt 86 in monasteria. Id vo- 
cabant fugere ex mundo, et quce- 
rere vitm gentry gicod Deo magis 
placerety nee videbanty Deo ser- 
viendum esse in illis mandatisy 
qucB ipse tradidity nan in man- 
datisy quad sunt excogitata ab 
hominibus. Bonum et perfec- 
turn vitce genus esty quod habet 
mandatum Dei. De his rebus 
necesse est admonere homines. 
Et ante hwo tempora reprehen- 
dit Gerson errorein monachorum 
de perfectioney et testatury suis 
teynporibus novam vocem fuissCy 
quod vita monastica sit status 

Tain muUfz impies opiniones 
hcerent in votisy quod Justificenty 
quod sint perfectio Christiaiiaj 
quod servent cormlia et pi^ce- 
ceptay quod hdbeant opera super- 
erogationis. Hoec omnia cum 
sint falsa et inaniayfaciunt vota 

Akt. Vn. — De Poteitate Ecclesiastica, 

Magnce disputationes faerunt 

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 liimself 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 tilings. 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, tliat the 
monastical life is a state of perfec- 

Thus many wicked opinions do 
cleave fast unto vows : as that they 
merit remission of sins and justifir 
cation, that they are Christian per- 
fection, tliat they do keep the coun- 
sels and commandments, that they 
have works of supererogation. All 
these things (seeing they be false 
and vain) do make vows to be of 
none effect. 

Art. Vll.—Of Ecclenasttcal Power, 

There have been great controver- 

de potestate Episcoporumy in sies touching the power of Bishops ; 

qulhits fiannuUi incommode com- 
mismerunt potestatein I^cclestaa- 
ticm €i poiestaUm gladiL 

Et ex hoc eonfus^ione maxima 
hdk^ maximi motus e^HteratU, 
dim PoniiJiceSj frtii potentate 
dmunij non soluTn novas cuUt^s 
mtUueruni reservatione ccmi- 
wm, violentis excotnmunicationi- 
eOfwdejiCicu oneravetunt^ sed 
T€gna mnndi transfen^e et 
toribns adimere imperium 
wmti $unt 

Bmt vitia multo ante repre- 
hend^runt in EccUsia hotnifies 
enidiii, Itaque nostri ad 
yndas conseientiaa coacti 
iUfii oitendere dirninrnen eecleH- 
ditm potesiatiM et poiestatia ffla- 
rfti, et d'Ocuerunt vtramque jtro- 
pUr viandaium Dei religime 
vmerundam et honore afficimi- 
iwi €8»ei tanquam, mm^tia Dei 
hum^cia in terria. 

Sic autem smtiunt^ potesta- 
tei dbsmum eeu potesiaiem Epi- 
mcfptrntm^ juxta EvangeUum^ po- 
teHaiem esse seu mandatum Dei^ 
fmdicandi EvangeUiy reniittendi 
H retinendi peocata, et admini- 
itmndi Sacrmnenta, Ham cum 

in which many have incommodi- 
ously mingled together the Eccle- 
Biasttcal power and the power of 
the sword. 

And out of this confusion there 
have sprung very great wai-s and 
tumults, while that the Pontiffs, 
trusting in the ixjwer of the keys, 
have not only appointed new kinds 
of service, and burdeued men's eon* 
sciences by reserving of cases, and 
by violent excommunications; but 
have also endeavoi^ed to transfer 
worldly kingdoms from one to an- 
other, and to despoil eraperui's of 
their p>wer and aiitliority. 

These faults did godly and learn- 
ed men long since reprehend in 
the Church; and for that cause 
our tcachei*s were compelled, for 
the comfort of men's consciences, 
to show t!ie difference between the 
ecclesiastical power and the pow- 
er of the sword. And they have 
taught that both of them, because 
of God's commandment, are duti- 
fully to be revei-enced and honored, 
as the chiefest blessings of God 
upon earth. 

Now their judgment is this : that 
the power of the keys, or the power 
of the Bishops, by the rule of the 
Gospel, is a power or command- 
ment from God, of preaching the 
Gospel, of remitting or retaining 
gins, and of administering the Sac- 



hac mimiato Ohrisius mittit 
Apo8tolo9 (John XX. 21 sqq.): 'Si- 
cut niisit me Pater^ ita et ego 
miiio vos* Accij>ite Spiritum 
Sanctum : quontm rmnueritis 
peccatUy remUiuntur eie^ et quo- 
rum rdinueritis pecccUa, retenta 
^U7it^ Mark xvi. 15 : * Jte^ pne- 
dicate jEvangdium omni crea- 
turm^ etc. 

Ifwc potestas tantum exercetur 
docendo sen prcsdicando vei^bunij 
et porrigendo Sacrainenta^ vel 
fmiUis vel singulis juxta voca- 
iio7ieni, quia conceduntur 7W7i 
res corporales^ sed res aterme, 
jitstitia cetefma, Spiriti^ Sane- 
tu8y mta mtema. Hc^ non pos- 
sunt contitigere nisi per minister 
rium verbi et Saeramentorum ; 
sieut Paul lis dicit (Kom. i, 16) : 
^Evangelium est potentia Dei ad 
salutem omni credenti? 

Itaqm cum potestas e^esia- 
stica concedat res wternaSj et tan- 
tum exereeatur per ministerium 
verhi : non hnpedit poldtieafu 
admiiiistratwnem ; stent ars ca- 
nefidi nihil impedit politiaam 
admifiistrationem. Nam, poli- 
iioa administratio versatur circa 
alias res^ qua7n Evangelium : 
magistratus defendit non mentes, 
sed cofpora et res corporaZes 

raments. For Christ doth send hifi 
ApoBfeles with this charge: 'As the 
Father Lath sent nie, even so send I 
you. Receive ye the Holy Ghost: 
whosesoever sinB ye remit, tlicy are 
remitted unto tbera; and whose- 
soever sins ye retain, they are re^ 
tained ■ (John xx. 21-23). ' Go, and 
preach tlie Gospel to every creature/ 
etc. (Mark xvi. 15), 

This power is put in execution 
only by teaching or preaching the 
Word and administering the Sae- 
raraentSj eitlicr to many or to sin* 
gle individuals, in accordance with 
their call. For thereby not corpo* 
ral things, but eternal, am gmnted; 
as an eternal righteousness, tlie 
Holy Ghost, life everlasting. These 
things can not be got hut by the 
ministry of the Word and of the 
Sacraments, as Paul suith, ' The 
Gospel is the power of God to sal* 
vation to every uue tluit believeth' 
(Rom. i. 16)- 

Seeing, then, that the ecclesias- 
tical power concernetli tilings eter- 
nal, and is exercised only by the 
ministry of the Word, it hindereth 
not the political government any 
more than the art of singing hin- 
ders political government For the 
political administration is occupied 
about other matters than is the 
Gospel. Tlie magistracy defends 
not the minds, but the bodies, and 




manifmtaa injurias^ et 
hofnincB gladio et wrpo- 
potnisy lit j'UstUiain civi- 
>1ltpaeem retinea4. 
Nm igitur commwcendce sunt 
pii9tat€S ecclssiastica et civi- 
iit: ^odema^tica suum manda- 
turn haiet Evajigelii dacendi 
tit adftiinistrafidi Sacramenta, 
Ym irrumpai in alienum offi- 
a, iw>» transferat regna viufi- 

bodily things, against manifest iuju- 
ries ; and coerces men by tlie sword 
and corpora! punishment*, tliat it 
iriay uphold civil justice and peace. 
Wherefore tlie ecclesiastical and 
civil powers are not to be coiifuond- 
ed. The eccle^iafitical power hath 
its own commandment to preach 
the Groepel and adrninister the Sac- 
raments. Let it not by force enter 
into the office of another ; let it not 

non abroad legas rnagistrO' transfer worldly kitigdums; let it 
tuuTf^ fwfi tolled legitimam alnh not abrogate tlie magistrates' laws; 
dierUiam, non impediat Judicia , lot it not withdraw from them law- 
di ulUs civiUbua ordincUionibus \ fn\ obedience; let it not hinder 

aut ctmtraetlfjus^ non prm^oribat 
li^9 magUtratibus de fornm 
m publioBf dcut dicit Chri- 
Mm (John xviii. 36): ^ Regnum 
MMWi non eU de hoc mundo' 
Item (Luke xii, 14): ^Quia eon- 
UtuU me judicem aid diviso- 
mper vosf^ Et Paulm 
ait (PbiL iii. 20) : ^Nostra poli- 
tia Ml cfdis e$t' 2 Cor. x. 4; 
"^Arma fnilitim m/Hrm non aunt 

judgments touching any civil or- 
dinances or contracts; let it not 
pi-escribe laws to tlie magistrate 
touching the form of tlie reiuiblic; 
as Christ saith, * My kingdom is not 
of this world' (John xviii. 36). 
Again, ' Wlio made me a judge or 
a divider over you V (Luke xii, 14). 
And Paul saith, 'Our conversation 
[citizenship] is in heaven' (Phil iii. 
20). ' The weapons of our warfare 

camalia, aed potentia Dei^ ad are not carnal, but mighty through 

d€^uefid€LS cogitatioTies^ etc. 
Ad hune modum diaeemunt no- 
wiri fUrmsgiie poteatatis qjfficia^^ 
€(i jubeni ut ram que honor e affi- 
€WV tt agnoacere, utramque Dei 
donum et beneficium ease. 

Si yuam habent Epiact^i po- 

Godj casting down imaginations/ 
etc. (2 Cor. x. 4). In this way do 
our teachers distinguish between 
tbe duties of each powei* one from 
the other^ and do warn all men to 
honor both powers, and to acknowl- 
edge both to be tlie [highest] gift 
and blessing of God. 

If so be that the Bishops have 

'Symbola evangelic a. "'' ' 

testatem gladiij kanc non hahent 
Ejneeopi ex fnatiduto Evan^diij 
*erf jure humano donatam a 
regihua ei imperatoribuSj ad 
adminutrationem civilem mo- 
rum bonarnm. Skc interim 
alia fmiclio est^ quam minute- 
rium Evangelii, 

Cum igitur de juriadictione 
EptBoaporum qnmrituTy diaeemi 
debet htiperium, ab ecelesiagtiea 
juriadictione. PofTO secundum 
Evangelium^ aeu^ ut loguuntnr, 
de jure divino^ nuUu juri^dic- 
tio compeiit EpiscopiSy ut Epi- 
scopisy hoc esty his, quibus est 
commisaum ministerium Verbi et 
Sacrafnentorumy nid remittere 
peccata, item, cognoeoere doctri- 
nam, et doctriiiam ab Evangelio 
diaaentientem rejicerCy et impioSy 
quorum nota eat impietaa^ exelu- 
dere a communione Ecclesitr^ 
ains vi humana, aed Verba. Hi€ 
necesaario et de jure divino de- 
bent eia Eccleaim prmata/re obedi- 
entiw/iy jtixta illud (Luke x. 16) : 
* Qui voa audit J ws audit^ 

Verum eum aliquid contra 
Evangdium docent aut atatuunt, 
tunc hubent Ecdeaiea mandatum 
Dei, quod ohedientiam prohihet 
(Matt, vii. 15) ; * Cavete a Pseiuio- 


any power of the sword, they hare 
it not as Bishops by the comitiaiid- 
meiit of the Gospel, but by man's 
law given unto them of kings and 
emperors, for the ciril government 
of their goods. This^ liowever, is 
a kind of function diverse from : 
ministry of the Gospel. 

Thercfoix;, when the question" 
touclies the jurisdiction of Bishops, 
government must be distinguished 
from ecelesiastieal jurisdiction. 
Again, by the Gospel, or, as tliey 
terai it, by divine right, Bishops, 
as Bisbops — ^that is, tliose who have 
the administration of tlie Word and 
Sacraments committed to tlieni — 
have no other jurisdiction at all, 
but only to remit sin, also to take 
cognizance of [to judge in regard 
to] doctrine, and to i-eject doctrine 
inconsistent with the Gospel, and 
to exclude from the communion of 
the Church, without human force, 
but by the Word [of God], thoea 
whose wickedness is known. And 
herein of necessity tite churchea 
ought by divine right to render 
obedience unto them ; according to 
the saying of Christ, * He that hear- 
eth you heai-etli tne' (Luke x. 16). 

But Tvhen tliey teach or detei^ 
mine any thing contrary to tlie Gos- 
pel, then have the churches a com- 
mandment of God, which forbid* 
deth obedience to them ; * Bewa 


m: Gal 1. 8: 'Si An- 
iui de codo alvud Evangdium 
0mgdizaverU^ anathema sit! 2 
Cor. mu 8 : ^ Non possumus all- 
quid contra verit^Uem, sefl pro 
tmtaieJ Item (10): ^Data est 
nohk potestas ad Gsdificationeinj 
non ad de$tructione7n.^ Sic et 
Camnes pnEcipiunt {II. Quci^st 
VIL Cap. Sacti^dotes, et Cap. 
Om). Et Augttstinm contra 
PdUiani Ejmiolam inquit : 
*JK« VcUholicis Epiacqpis con- 
ieniiendum e^t^ eicubi forte fal- 
luntur, atU contra Cufionicas 
Jki Scripturas aliquid senti- 

Si quam habent aliam vd po- 
tmtaJt^m^ vd JuriBdictioneni in 
ceynaseendia certia oausis^ vide- 
lic^ matrhnonii^ aiit decima- 
film, €tc.^ hanc habent humano 
fun; uii oesmntibus Qrdma- 
fiis coguniur Principes^ vd in- 
viii^ $ui4 euhdiiu jua dicere, ut 
pom r^ineatur. 


PrcUer kwc di^utatur^ ntrum 
JSjpisoopi seut Pa^stm*es /labeantjm 
insiUuendi ceremonias in Eocle- 
ma, €t leges de ciidsj feriis^ gror 
dSmM minutrorum^ sen ordini- 
ku9^ €tc^ condendi. Hoc jus qui 
trilmuni Eptscopis^ aiiegant testis 
wtanium (John xvi. 12) : ' Adhuc 

of fake prophets' (Matt. vii. 15). 
* If an angel from heaven preach 
any other Gospel, let him be ac- 
cursed' (Gal i. 8). 'We can not 
do any thing against tlie truth, bnt 
for the truth' (2 Cor. xiii. S). Also, 
'This power is given iis to edify, 
and not to destroy' (2 Cor. xiii, 10). 
So do the Canons connnand (II- 
QuiMt. 7, Cap. Sacerdotes, and 
Cup, Ove^). And Augustine, in 
his Treatise against Petiliau^s 
Epistle^ saith, 'Neither must we 
subscribe to CathoHc Bishops, if 
they chance to err, or determine 
any thing contrary to the canon- 
ical divine Scriptures.' 

If 60 be that they have any other 
power or jurisdiction, in hearing 
and nndei'standing certain cases, as, 
namely, of Matrimony, and Titlies, 
etc., they hold it by human right, 
Bnt when the ordinaries fail [to 
attend to this office], princes are 
constrained, whether they wish to 
do eo or not, to declare tlie law to 
their subjects, for maintaining of 

Besides these tilings, there is a 
controversy whether Bishops or Pas- 
tors have power to institute cere- 
monies in the Church, and to make 
law^s concerning meats, an^ holi- 
days, and degrees, or ordej's of min- 
isters, etc. They that ascrilie this 
power to the Bishops allege this 



mulia haheo vobia dieere^ aed non 
^te^tU poftare modo, Oum 
item vmerit tile Spiritua verir 
tatis^ doabit voa ofmtBm verka- 
tetnJ AUegant etiam exemplum 
ApoBtolorumj qui prohihxiemnt 
batinere a Banguine et 9uffo- 
cato, AUegatU SaMatum mtUa- 
turn m diem Domifucumy can^ 
im Decalognm nt vidstur, Ifec 
uUum cjcemplum magU jacUsr 
tur^ quam mututio SabbaH, 
Magnam eontenduni EtxUsim po- 
ieatatem tsse^ fiiod dupenscn^erit 
de priBcepto JDeealagi. 

Sed de hoc qvceatwne noHri 
aii^ d4>c€nt^ quad Episcopi non 
habetU poieHatem atatuendi ali- 
quid contra Emngdinm^ ut su- 
^fi'a miemum est ; doeent idem 
%HmM9 IX, Distinct. Porro 
cantra ScHpturam «*f, traditi- 
ones candere ant aadgera^ ut per 
mm Qb$&rmtionefn M$i9 Jacior 
mua pro peecatUi aut mermmur 
gratiam et Jmtituwi. Leditur 
MMA ^fi^fitia fRsriti Chriatij eum 
ttUiuua w9ir%^0ii on w%$§ ^onan^ur 
iM^pwrt jmaiipmhonmu Cmwtat 
auttrm propter ianc petBuasia- 
nmnj in Eod4$ia pena in it^i- 
crmrisie tradiii<me$^ op- 
interim doetrina do Jidc 

tefetimony for it : * I have yet many 
things to fiay unto yon, hnt ye can 
not bear them now ; but when that 
Spirit of truth Bhall come, he shall 
teach you all truth' (John x v i. 12, 13). 
They allege also the examples of the 
Apostles, who commanded to ab- 
stain from blood, and that which 
was Btmngled (Acts xr. 29)* Tliey 
allege the change of the Babbatli 
into the Lord's day, contraiy, as it 
aeemeth, to the Decalogne; and 
they have no example more in their 
raoutlis than the change of the Sab- 
bath, They will needs have die 
Churches power to be very great, 
becaofie it hath dispen^ied with a 
precept of the Decalogue. ^1 

Btit of this qtieetion ours do thn^^ 
teach: that the Bishops have no 
power to ordain any thing contrary 
to the Goepel, as waa showed be- 
fore, Tlie eame also do the Canons 
teach : Distinct. 9, Moreover, it is i 
against the Scripture to ordain o^M 
require the observation of any tra-^ 
dition&, to the end that we may merit 
remission of sins, and satisfy for sin 
by tbem. For the glory of ^ 
merit Buffers when we seek by i 
observance s to merit jnsttfical 
And it is very apparent, 
through this perstiasion tradil 
grew into an infinite number in 1 
Church, In the mean while, 
doctrine c<»icemlng faith, and 




j^tkia ^fidei, quia snhinde I 
'^«re* ferim factm mnt^ j^^'i 
nia vuiictQ^ ceretnonim novm^ 
wm honorea sanctorum imti- 
iuii mnt^ quia arbitrabantur se 
utUortB talium rentm hw open- 
iu9 mereri gratiam. Sic olim 
crmrunt Canonea pmnitmitialcs^ 
quorum adhuc in mii^factioni- 
im imtigia qwxdam videmus, 

Item^ autores traditionum fa- 

cnmi c&n$ra mandatvm Deij 

cum aiUocant peecattmi in cibisy 

in diebus et ^imilibua rebus^ et 

^merafii Ecdsnavi servituie legis^ 

si oporUat apttd ChriUianos 

ad promerendam jmttficationeffi 

cuituin €S9e mniletfi Zeintiw, 

ti{iuii ordinaiianevi commiserit 

Jkut Apostolia ei Epiacopis, Sic 

Hti^n terihunt quidarn^ et viden- 

Ponilflaea alifjuu ex parte 

nplo leqia Moaaicm decepti 

ti9t. Mine aunt iUa onera, quod 

p«eatum mortaU ait^ etiam aine 

^m$ian& cdtoruin, in feriia la- 

manilftta^ quod ait pecca- 

mortale omittere horaa Ca- 

nmicaa^ quod cerii cibi poUuant 

wn^dtfUiam^ qiiod jejunia aint 

cpera placantia Deum^ quod pec- 

otfunt in ca*u reaermio non poe- 

ni remitii, niai aeoeaaerit auto- 

ri4aa r^aerwrnHa, cum quidem ip- 

§i Cammm non de T^aeruatione 

righteousness of faith, was quite sup* 
preyed, for thoreupoa there were 
new hulidays made, new fasts ap- 
pointed, new cei-emunies, new wor- 
gliips for saintSj instituted ; because 
that the authors of such things sup 
posed by tliese works to merit grace. 
After the same manner heretofore 
did the Penitential Canons increase, 
whereof wc still see some traces in 

Moreover, the authors of tradi- 
tions do contrary to the command 
of God when they lind matters of 
sin in foods^ in days, and like things, 
and burden the Church with the 
servitude of the law, as i f thei^ ought 
to be among Christians, in order to 
merit justification, a service like the 
Levitical, the ordination of whicli 
God has committed t>o the Apostles 
and Bi&hoi>B, For this eoine of them 
%\Tite,aud thePontifft* in sinnemeas* 
ure seem to be misled by the exanv 
pie of the Law of Mo66a From 
hence ai*6 those burdens, that it is 
mortail sin, even without oflfense to 
otliere, to do manual labor on the 
festivals, that it is a mortal sin to 
omit the Canonical Hours, that cer- 
tain fcMDds defile the conscience, that 
fastings are works which ap|>ease 
God ; that sin, in a reserved case, 
can not be pardoned, but by the 
authority of him that reserved it ; 
whereas the Canons speak only of 



cidjHBf sed de reaervatione jxjsnce 
ecclesiastioce loquantur. 

Unde habent jus Epiacqpi has 
tradittones imponendi Ecclesiia ad 
iUaqueandaa oonscientiaSy quum 
Petrua (Acts xv. 10) vetet Umr 
ponere jugum disciptdisy quum 
Pa/idus (3 Cor. xiii. 10) dicat^ 
poteatatem ipais datam ease ^ad 
cedificationemy non ad destructio- 
nem? Cur igitur augent peccata 
per hm tradittones f 

Verum extant clara testitno- 
niOj qtuB prohibent condere tales 
traditionea ad promerendam gra- 
tianiy aut tanquam neceaaariaa 
ad aalutem. Paxdua (CoL ii. 16) : 
^Hfemo voa Judicef in cihoj potUj 
parte diei festi^ novHunio aut 
Sabhatis: Ite?n (20): 'Si mor- 
tut estia turn Chriato ab elemen- 
tia muiidij quare tanqtuim vi- 
ventea in mundo^ decreta fad- 
tiaf non attingaa^ non guatea^ 
non contrectea; quoe omnia pe- 
reunt uau, et aunt mandata et 
doctf'inoe hominum^ quce habent 
speciem sapientice,^ Item^ ad Ti- 
turn (i. 14) aperte prohibet tradi- 
ttones: 'Non attendentes Judo- 
ids fahulis et mandatis homi- 
num aversantium verita/tem,^ Et 
Chriatiia (Matt xv. 14) inquit de 
hisj qui exigunt tradittones : 
'Sinite illoSy coed aunt et ducea 

reserving of eccleeiastical penalty, 
and not of the reserving of the &iilt 

Whence, then, have the Bishops 
power and authority of imposing 
these traditions upon the churches, 
for the ensnaring of men's con- 
sciences, when Peter forbids (ActB 
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! 

For thei-e are divers clear testimo- 
nies which prohibit the making of 
such traditions, either to merit grace, 
or as things necessary to salvation. 
Paul saith 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' 
(Tit. i. 14). And Christ saith of them 



k' Ei improbat talea cut- 
riw(13): * Omnis plantation quarn 
ma jdaniamt Pater meus codes- 
^ mdicabitur.^ 

Si jua habent Episcopi one- 
mndi tode$iaa if^nUU tfadi- 
timibm, et iUaqueaTidi eofiscien- 
(Wf cur toties prohibet Scriptvr 
ftt tXHidere et audire traditionesf 
cur voeat em (I Tim, iv. 1) do- 
(i^fmi dmiwniorum t num fru- 
i*ra hme pr<Bfnonmt Spiritm 

Bdinquiiur tgitur, eum ordi- 

nationcs instUutm tanquam necea- 

iaH«, aitt cum opinione prome- 

Wttfo gratict^pugnejii cum Evan- 

9^ioj pwd non liceat ullis Epi- 

*^ talea cuUua iiistiiuere aut 

K JTecesse eat enim in ec- 

[in der CAriaten/ieit] retl- 

^m doctrinam de libertate C%ri- 

^ioui, giwd fwn sit necesaaria 

•prftiK le^ia ad jiiai^catiotiem ; 

•iut in Galatia acriptum eat 

^^1): ^Nolite iterum jugo aer- 

autyici^ Neceaae eat reti- 

prcFcipuum Evangelii lo- 

^^ ^nnnl gratiam per ^em in 

\ gratia cofiaeqtmmurj 

^non propter certaa obaervaiionea^ 

mi propter cultua ab hominibua 


which urge traditions, *Let tliem 
alone ; tboy be blind leaders of the 
blind ' (Matt. xv. 14). And lie eon* 
demneth siieh services : * Every 
phuit which my« heavenly Father 
hath nofc planted shall be rooted 
up' (ver.13). 

If Bishojis have autliority to bur- 
den the churehes with innumerable 
traditions, and to snare men's con- 
sciences, why doth the Scripture eo 
oft forbid to make and to listen to 
traditions ! Why doth it call them 
the doctrines of devils ? (1 Tim. iv. 
1.) Hatli the Holy Ghost warned 
us of them to no purpose 'i 

It remaineth, then, that (seeing 
ordinances, instituted as nece8sar5\ 
or witli the opinion of meriting 
grace, are repugnant to the Gospel) 
it is not lawful for any BiBhops 
to institute or exact such worship. 
For it is neoessar}' that tlie doctrine 
of Christian liberty should be main- 
tained in the chui'ches [Christen- 
dom] ; that the bondage of the law 
is not necessarj^ unto justification, 
as it is written to the Galatiaus; 
* Bo not entangled again with the 
yoke of bondage' (Gal. v. 1). It is 
necessary that the chief est point of 
all the Gospi4 should be holileu 
fast, that we do freely obtain grace, 
by faith in Christ, not because of 
certain observances, or of services 
devised by men. 



Quid igitur aentiendum est de 
die Dominioo et simUibtM riti- 
bus templorumf Ad hoec re- 
spondent [die Unsern']^ quod It- 
ceat Episcopis sen Paetorihua fa^ 
cere ordinationes^ ut res ordine 
gerantur in JScdeeia, non ut per 
iUas merewmfwr gratianij aut satis 
Jbciamus pro peocatis, aut ohUr 
gewtur conscienttasj ut Judiceni 
esse necessarios eultusy ao sen^ 
tiant se peccwrcj cum sine qffenr 
stone aliorum violant. Sio Pan- 
lus ordinal (1 Cor. xi. 16) ^ ut in 
congregatione mvlieres velent ca- 
pita^ (1 Cor. xiv. 30), ^ut ordine 
audiantur in Ecdesia inter- 
pretest etc 

Tales ordinationes convenit 
ecdesias propter caritatem et 
tranquiUitatem servare eatenuSj 
ne alius alium offendat^ ut or- 
dine et sine tumuUu omnia fiant 
in ecclesiis (1 Cor. xiv. 40, comp. 
Phil. ii. 14): verum ita, ne con- 
scientioR onerentur^ ut ducant res 
esse necessarias ad salutem, ae 
judioent se peccare^ cum violant 
eas sine aliorum qfensione, siout 
nemo dixei*it peccare mulierem^ 
giuB in publicum non velato oa- 
pite proceditj sine offensione ho- 

Talis est observatio diet J?o- 

What 16, then, to be thong^t of 
the Lord's day, and of like rites of 
temples t Hereunto they [onrs] 
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 tliink that 
they sin when they violate. them, 
without the ofEenae of others. So 
Paul ordained, ^ that women should 
cover their heads in the congn^^. 
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 bdiooveth the 
churches to keep for charity and. 
quietness' sake, so that one offend 
not ano&er, that all things may be 
done in order, and without tumult 
in the churchea (1 Cor. xiv. 40 and 
Phil. ii. 14), but so that consciences 
be not burdened, bo as to acoonnt- 
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* 
lie with her head uncovered, pro- 
vided it were without the offense 
of men. 

Such is the observation of the 


minici, PtuchatUj Pentecastes et 

rimilium Jhriarum et rituum. 

Nam qui Jtulicant Eoclesim au- 

toritate jpro Sabbaio instittUam 

eue diet Dominici observatio- 

nenij tofiqtsam necessarians, longe 

errant Scriptura abrogamt Sab- 

hcAum^ qwB doeet omnes ceremo- 

ms Mosaicas, post revdatum 

Evangelium amitti posse. Et ta- 

mn^ quia opus ^rat constituere 

certum diem, ut sciret poptdus, 

panda convenire deberet, apparet 

Eodesiam [die christUche Kirche] 

d rei destinasse diem Dominicum, 

jti« db hanc quoque causofn vide- 

tur magis plaouisse, ut haberent 

homines exemplum Christiance li- 

hrtatis, et scirent, nee Sabbati fieo 

(dierius diei observationem neces- 

sariam esse [doss weder die Hair 

ttMf des Sabbaths, nock eines an- 

dem Tages vonnothen sei]^ 

Edant prodigiosan disputatio- 
MS de mutatione legis, de cere- 
numiis nowE legis, de mutatione 
qua omnes ortcB sunt 

Lord's day, of Easter, of Pentecost, 
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 
a certain day, that the people might 
know when they ought to come to- 
gether, it appears that the [Chris- 
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 tlie ceremonies of the 
new law, and the change of the Sab- 

* This Tiew of the Christian Sabbath, which was held by aU the Beformers, and still prevails 
OB the Contiiient of Earope, overlooks the important ikct that the Sabbath has a moral as 
veU SI a ceremonial aspect, and is a part of the Decalogwey which the Lord did not come 
'todestioy, bat to fulfill* (Matt. r. 17, 18; comp. xxii. 87-40; Bom. iii. 81 ; x. 4). As a pe- 
lio^eal day of rest for the body, and worship for the soal, the Sabbath is founded in the phys- 
ied and moral oonstitntion of man, and reflects the rest of God after the work of creation 
(Gen. il. 8). Under this riew it is of primitive origin, like the institution of marriage, and 
of perpetoal obligation, like the other commandments of the Decalogve. A lax theory of the 
Sittadi naturally leads to a lax practice, and tends to destroy the blessing of this holy day. 
Hm Ang^Ajnerican diurches have an unspeakable ad^*antage over those of the Continent of 
Eorope 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. 



ez JhUa perauasione^ quod opor- 
teat in Ecdema cultmn esse si- 
tnilem Leiiiiicoj et qtwd Chri- 
stua commuerit Apoatolw et £j}i* 
scopis excogitare novas ceretno- 
niaSy quct sint ad saluiem neces- 
sarkt. Hi erroras sejpserutU in 
EccUBiamy cum justUia jidei non 
satis dare doceretur. Aliqui 
disputant^ diei X>ommici ohser- 
vationem non quidem juris dir 
vini esse^ sed quasi Juris divinif 
pntscriiunt de Jeriisy quatenus 
liceat operari, Ilujusrnodi dis- 
puiationes quid aunt aliud^ nisi 
laqtiei conscientiuru^n t Quan- 
qitatn enim conentur epiikeisare 
[zu lindeni nnd epiieiren^ ira- 
ditiones^ tamen nunquam potest 
aquitas deprehendi \^so kann 
man dock keine liraiKuuv oder 
Linderung ireffen\y donee manet 
rtpijiio necessiiatisy quam matwre 
necdsse esty ubi ignorantur justi- 
tia jidei et libertas Christiana. 

ApostoU jussenmt (Acts xv. 
20) ^ahatinere a sanguined Quis 
nunc obaervatf Neqiie tamen 
peccanty qui non observanty quia 
ne ipsi quidetn ApostoU volue- 
runt onerare conacientias tali 
sen^tute^ setl ad tempus prohi- 
buerunt propter smndalum. Est 
enim perjyetuo voluntas Evange- 
Ui [das IfaupistUck ehristlicher 
Xt'/tre] ronsideratula in decreto. 

bath : whicli all arose from the false 
persuasion, that there Bhoiild be a 
a service in the Church, like to the 
Levitical; and that CliriBt com- 
mitted to the Aix>&tles and Bish- 
ops the devising new ceremonies, 
which should be necessary to sal- 
vation. These eiTorfi ci-ept into the 
Church, when the righteousness of 
faith was not plainly enough taught. 
Some dispute that the observation 
of tlie Lord's day is not indeed of 
tlie law of God, but as i4 were of 
tlie law of God ; and touching holi* M 
days, they prescribe how far it 13 ■ 
lawful to work in them. ^Vliat else 
am such disputations^but snares for 
men's consciences ? For though 
they seek to moderate tmditiona, - 
yet the equity of thcTn can never | 
be perceived so long as the opiniaa 
of necessity remaineth ; which most 
needs remain, where tlie righteou 
ness of faith and Christian Ubert 
are not known. 

The Apostles commanded *1 
abstain from blood' (Acts xv. 20)/ 
Who observeth that now^adays? 
And yet they do not sin that ob- 
serve it not. For the Apostles 
tliemselves woald not burden men'^ 
consciences with such a servitude | 
but they forbade it for a time, be-1 
cause of scandal. For in the de- 
cree, the will of the Gospel is 
ways to be considered 




^ iilli Cofumm servantur 
BBOKfOtey H mvUi quoHdie ewo- 
Imtnt apud illos etiam^ qui 
diligmiiisim^ deJhiduTit tradi- 
tmu. JPec potest cotismmtiu 
coiwdi^ nUi kotc atquiteus serva- 
fw [wo disae Lindet^ng nidit 
iAdttti tinrd]^ nt sciamuB eos 
tine opinione nscemtatis servaf% 
w hdi conmientiaSj eiiamsi tra- 

FmU aute77i poasent Ejnscopi 

l^itimam obedienfAam r^tinet% 

d mn urge rent Aervare tratH' 

wim^ fjftig bona ron^cientia ser- 

9&ri non pu8»unt. ^mio impe- 

f^nt catlibattffm^ nuUoft reaipiunty 

niii jurent m puram JSrangeUi 

tbdrinam nolU docere, Non 

petunt JEede^ft^ tit Epimopi ho- 

^»4>m 9ui jaetura mrciant con- 

od tanien dccebat bo- 

Jucere. Tantuni 

peiunt^ ut injmta onera remit- 

teii^, qti(B nova #ttfii, et prm- 

Ut e&nsueiudinetn Eoclesim Ca- 

thoUoct [wider den Oehrauch 

At AriMlicJien gemeineji Kir- 

fl4«i] ftcepia, Fortma^is initio 

^tutitidione^ fiabue- 

iles causae^ quaa to- 

mm po4tten-oHbiis tempartlms 

\§&9i mngruunt. Apparet ethm 

errore recepias e^se ; 

PontiJlcicB dementitx en^et, 

Yoi. in.— F 

Scarcely any Canons are pre- 
cisely kept; and many grow out 
of use daily, yea, even among 
them tliat do most busily defend 
traditions. Neither can there be 
enfficient care liad of men's con- 
sciences, except this equity be kept, 
that men should know tliat such 
rites are not to be observed with 
any opinion of necessity, and that 
men'6 consciences are not hurt, 
though traditions grow out of use. 

The Bishops might easily retain 
la%vf ul obedience, if thev would not 
nrge men to observe such tradi- 
tions as can not bo kept with a g<iod 
conscience. Now they coiniuand 
single life; and they admit none, 
except they will swear not to teach 
the pure doctrine of the Gos[>el. 
The churches do not desire of the 
Bishops that they would repair 
peace and concord with the loss of 
their honor (which yet good pas 
tors ought to do): they only desire 
that they would remit unjust bur- 
dens, which are both new and re- 
ceived contrary to the custom of 
the Catholic [Christian Universal] 
Church. It may well be tliat some 
constitutions had some probable 
reasons when they began, which 
yet Mnll not agree to latter times. 
It is evident that some were re- 
ceived throngh en'or. Wherefore 
it were a matter for the pontitical 


iUaa nunc mitigarey quia talis 
mutaito nan Uthefactt Ecdesice 
unitaietn. Multm enim tradi- 
tiones humamt tempore mutatce 
mnt^ nt ostefidunt ipsi Oano/ies, 
Quod d non potest impetrari, 
ut rdaxentur observationes, q^m^ 
aine pewato non possunt prce- 
static oportet nos regulam Apo- 
gtolicam 8eqt$i (Acts v, 29), qucE 
pfwcipit, 'Deo magia obedire^ 
qnam hominibus^ 

Fetrus (1 Pet. v. 8) vetat Epi^ 
8€opo8 dominarif et eccleaiis im- 
perare. Nunc non id agitur, 
ut dominatio eripiaim' Episoo- 
piSy Bed hoc unurn petitiir, ut 
patianiur Evangdium pure do- 
€en\ et reluxent paucas quasdam 
obmrvation^s^ qucz sine peccato 
mrvari non poseunt Quod bi 
nihil remiserintf tpsi viderint, 
quomodo Deo ratiojiem reddi- 
turi 8int, quod pertinacia stia 
causam schismati pro^hent [Spal 
tung und Schismaf das ftie dock 
billig BoUsn verhiiten helfen\. 


Hi sunt prm^ipui artiruH^ qui videntur 
habere controversiam. QuanqumM enim de 
pluritms airuxihu$ diet poterat, tamen^ vt fu- 
gtrmnuA proUxilattm^ pratcipua complexi au- 
mM, ex quihu$ cater a facile judicari poM~ 
tmif. Magna querela! fuerunt de indul^entiit, 
4i p€r€fr%%aiionibu$^ de ahutu escommuni- 

gentleness to mitigate them npw; 
for such a change would not over- 
throw the unity of the Church. 
For many human traditions have 
been changed in time, as the C«u-fl 
ons themselves declai-e* But if it 
can not be obtained that those ob- 
servances may be itilaxed which 
can not be kept without sin, thenfl 
must we follow the Apostles' rule, 
which willeth 'to obey God mther 
tliau men' (Acts v. 29), 

Peter forbiddeth Bishoj^s to befl 
lords, and to be imperious over the 
churches (1 Pet. v. 3). Now our 
meaning is not to have rule taken 
from the Bishoi^e; but this one th ing 
only is requested at their hands, that 
they would suffer the Gospel to be 
purely taught, and that they would^ 
relax a few ol^servances, which caiif 
not be held without sin* But if 
they will remit none, let them lookjH 
how they \vill give account to God™ 
for this J that by their obstinacy they 
afford cause of schism [division aui 
schism, which it were yet fit the; 
should aid in avoiding]. 


These are tbo principol articles whieli ! 
to \tQ matters of a)ntrovers}\ For nltliougli 
we might wpeak of more abuses, vet that w# 
may tivoid titidue teBgth we have embraced a 
few, whereby it ts easy to judge of the others, _ 
Great have been the compkmts nboiit tndiili 
geiLce«, about pilgrimages, about the abu&e i 



catmU, ParochioR mvklpliciter veTahantur 
ftf Si9ii(marios, It^/inittz conteniionti erant 
ptitari^ cum tM(machi», dt jurt^partKhiaHt 
4t €9tfmip9iibuSf dt tfp^tvHt^ de exiraor- 
Hatfia amctonilms^ tt de aiiii iHitvmera- 
W«A« rthuM* Hnjntmodi negotm preter- 
mit, Ml illOf qua tuHt in kac cav§a prce- 
^tifm^ hnpitwr proposita^ JaciUus cognosri 

fmmt. Nequ6 hie qtticfiMm ad utliut can- | 
tmditm dictmm aui colUcium ttt. Tun- , 
Urn li rtdiata nrnf, qwe videhantur necti- I 
i9n» dkada e«ie, ut intM^ pouit in do- 
ctriM at eeremoniiM apud Jtow nihil esse 
ne^wm amfnt Script ur am aut Eccl^siam 
C^tkiiftim Ij^emeiner christUchen Kirchen^^ 
f*M mani/eiium «fl, mot diligtntitsime m- 
wtt, H qtM If oua el impia dftgmafa in ec- 
tiuiai imtrat terperent l»icA einjkchtc, tin- 
nim ml uherhand neAnw], 

H^ articmtog WHpra feriptos tn^uimtt* ex- 
idbtrt jiixta tdictmm C, A/, in quibus con- 
fim mtira eistareU «' tfor ifm, qui apud ; 
mt docut, doctrintE tumma cemeretur* Si ' 
fnH la kae con/tssione detiderabitur, parati | 
iBUf ktiortm informationtm^ Deo volente, , 
JMftn Scrip fyrat txhihere [der daran Manfftl 
Wt, dem iit man ftmer Bericht mil Grund 
^t^cktr ktUiger Schri/i zu tkun erbHtiffJ, 

Cm^tm Afajtiiatis Ve$tra!^ 

Jidekt et tubditi: 

JoAjncsa, Dux Saxt^uiiP, Elector, 
G1DBO11T9, Marchio Brandenburgensit, 
Ee3I£9TOB, Dux Luneburgemis, 
PHiLiFPU»t Landgraviua Httsorum, 
Jcuirx&s FftiDttRiciTs, Dtix Saxonia. 
FsJkMCUCUif Dux Luneburgensis. 
VoLTOAKOCS, Princtpg ub Anhalt. 
Si3ATirs MagislratuMqm Nurnbergeimi, 
&DUTD8 ReuiUngami, 

excommiimPAtion. The parishes have been 
%exed ia manifold ways bj the itatimarii. 
Endless pootentions have arisen between the 
pn«it/»rs and the monks about parochtfil IaW| 
about confession, about hui iak^ about fkcimoca 
00 extraordinary occasions, and about other 
ihmga without number. Thingi§ of this sort 
we pass over, that those which are chief in 
this matter, being briefly set forth, may more noted. Nor hat^ any thing beoti here 
iaid or addnced for the purpoae of casting re* 
proach on any one. Those things only have 
been enumerated which it seemed necessary 
to fray, that it might l>e understood that in 
doctrine and ceremonials among us there ii 
nothing received contrary to Scripture or to the 
Catholic [Llniversal Christian] Churchy ina»- 
mpch as it is manifest that we have diligently 
taken heed that no new and godless doctrines 
shoald creep into our cbnrcheA. 

In accordance with the Edict of His Impe- 
rial Majesty, we wish to present these articles 
above written, in which is our Confession, and 
in which is seen a summary of the doctrine 
of those who teach rtmoitg us. If any thing 
be kcLing in this Confession, we are prepared, 
God Willi jig^ to present ampler information, in 
accordance with the Scriptures, 

Your Imperial Majesty's 

most faithful and humble^ 

JoUTTf Dake of Saxony, Elector, 
George, Margrave of Brandenburg. 
Ernest, Duke of Luneburg, 
Philip, Landgrave of Hesse, 
John Fbedgrick, Duke of Saxony. 
Frakcis, Duke of Luneburg. 
WoLFOAHG, Prince of Anhalt. 
Senate and Magistracy of Nuremberg 
Self AT£ of Eeutlingen. 


[The Gennan text la taken from the thfrd edition, which «ppeak«d In Wittenberg, 1811, and was aeco- 
rately lepabliahed by Dr. Schneider, Berlin, 18fi8. The orthography ia modemlaed, and aome words (aa 
Er9te$ HaupUUide, Geboe) are inserted In jMirentheseB from the later editlona. The BngUah tranalatioD is 
more literal than those in ate among the Lntheran chorches in America. On Lnthec'a OaiteMmnM, see 
Vo].I.«48,pp.S45 8qq.] 

J}r. Martin InUheif^s 
Enchtridiany or Small Catechism. 

Paet L 


Ai they ahtmld be clearly and nn^Jy explained 
to every koueehold by the head o/the/amily, 


Thou shaU have no other gods. 

What does this mean ? Answer : 

We should fear and love Gtodj 
and truBt in him, above all things. 

The Second Commakdmemt. 
Thou shaU 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. 

The Third Ck>MMAND]iBiiT. 
Thou ahaU 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 

2)r. IWartitt 8ut^er'« 
(^nd^iribion : 2)er ^etne Qatt^x\tmi. 

(2)a« Crflc ^auptfliitf.) 
3)te 3el^n ®ebote, 

I9ie fie «n j^au«t>ater feinem ©eflnbe einf5(« 
tigli4 fiir^alten foil. 

t)ai Crjlc (®cbot). 

2)u follfl ttt^t anbcrc ®iU 
ter l^aben. 

SSa«tftba«? Snttoort: 

SBir follen ®ott fiber oUe 2)in8e 
fnx^ttn, lieben unb t^ertrauen. 

2)a« 3»eitc (®ebot). 
2)u follfl ben 9lamen beined 
&otM nt(i^t unnu^H(i^ ful^ren* 

SBa«iflba«? Snttoort : 

SBir follen ®ott fur^ten unb Ue^ 
ben, bap »ir bei feinem SRamen nii^t 
flu(i^en, fd^mSren, jaubeni, lugen ober 
triigen; fonbern benfelbigen in alien SRo^ 
t^m anrufen, beten, loben unb banfen. 

^a» Dritte (®ebot). 

Du follfl ben geiertag ^eili^ 

9Ba«tftba«? Snttoort : 

©ir follen ®ott fiird^ten unb lie^ 
ben, baf wir bie ^rebigt unb fein 3Bort 



nic^t wa^ttw; fonbcm baffelWgc "^tu 
Its Nttit/ gtme ^5rtn unn Itrnen. 

Da« SSicrtc (Ocbot). 

Z)u foUfl btinen Sattr unb 
toeinc SWutter eJ^rcn.^ 

Sa«tftba«? Xntioort: 

aSBir foOen ®ott far^ten imb lieien, 
tat toir unfere Slttm unb ^erren 
ni^t 9era^ten nod^ erjumen ; fonbern 
fte in df^xtn ^alttn, iffnvx bienen, ge^ 
l^or^ii, fie licb unb meri^ ffaUn. 

Dai giinftc (Oebot). 
2)u foHfl nid^t tobttn. 

2^«tftba«? 9nttt>0Tt: 

SBtr foUtn ®ott furd^ten unb Iteben, 
ta§ roix unferm IRad^flen an ftinem 
Setbe Ttinen @d^aben nod^ Seib t^un ; 
fontent xf)m ^tlfen unb fSrbern in 
alien iabtinitfftn. 

Dai ©c^flc (Ocbot). 

2)u foUfl ni^t t^^ebred^en. 

fBa«tftba«? ftnttoort: 

©tr fotten ®ott fttrd^tcn unb lieben, 
taf wit ftufd^ unb ju^ttg (ebtn in 
SBortcn unb SBcrfen, unb cin 3e8K^cr 
(tin ®tmaff\ lieben unb tffxtn. 

Dai @icbente (®ebot). 

a5u foUft nid^t flcfilcn. 
fBafiftba«? ^ntoort: 
SBir foUen ®ott furd^ten unb Heben, 
Mf wit unfcrt mad^ften ®elb ober 

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

Thb 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. 

The Fifth Ck>MMANDMENT. 
Thou shaU not hilL 

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 

The Sixth 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 CoMMANDincNT. 
Thou shalt not steal. 

What does this mean ? Answer : 

We should so fear and love God 
as not to take our neighbor's money 

* In tlM edition of 1542 the blessing is added : ' That thy days may be long npoa the land 
which the Lord thj God gireth thee.' 

Out nici^t nfbmcn, noc^ mtt falfAer I or property, nor get it by false ware 
SHSaarc tUx ^antd an uu^ tringtn;' or dealing, but help him to improve 

fontern ibm fein ®ut itn& ^laf^ning and protect Lis property and live-] 
Ijclfm kf[cnt unt teMkn. 

Da* Slc^tc (®eNt), 

Dtt follfl nit^t falf(^ Btugnif 
xtttn mtt^cr beincn 9lac^ficji. 

3Bit follett ®m fiirtiltcii unt Ikhtn, 
ta§ ipir iinfcrn 9la(^(ien nit^t faU 
fc^tid^ belugtn, i^trratbcn, aftcrretcn, 
otcr tofcn ?emnuiib madjeit; fontcrn 
foden i^jn cntfc^ulttgen unb (!Jiitc^ ron 
ibm rcbcit, unb 3ltlc^ jum ©eflcn fefjren,' 

1S)ai 9leinitc (®cNt). 
Du [Dllfl nicbt btgcbrcn 

©ir fi>Ilcn ®ott fiir^ten unt lie^ 
kn, bag mir unfcrm ?Jdcbfteii nid^t 
mtt ?tfi nac^ fcincm ffirbt iJter ^aufc 
Utbcn,iiiit) mit ciiiem ®(|cin tc^ 9Je^t^ 
atiiin^ bringcii; fi^ntem ibm tajjelbige 
jii bc|)altcn fiirtcrlid^ uiit» tiaiftlic| ftiiL 

Dad 3cNte (®cbot), 
Xii folffl itiij^t begebrcti betticd 
5la(^flcn ©cib, finct^t, SWagtJ, 
SBic^, ottx xoai fcin i|i, 

aSad ip bad? ^ntu^ort : 

Sir follcn ®ott fur«|tcn wnb lie^ 
ben, bag tt^ir unfcrm ?Jad)f*eit nii^t 


The Eioimi CoiuiAifDicsirT. 
Thou ahalt not hear foJse wJ^\ 
ness agaifut iky neighbor* 

What doea thJ!! mean? Answer: 
We should bo fear and lov'o Crod 
as not to belie, betray, or elanderf 
our neighbor, nor injure his charac- 
ter, but defend him, ej>eak well of 
him, and make the beet of all he 

The Ninth CoiivAtroxEicT. 
Thou sfuzli not covet thy neigh- 

bor's houB€, 

What does this mean ? Answer: 

We gliould 60 fear and love God 
as not to try to defraud our neigh- 
bor of his inheritance or home, nor 
obtain it under pretext of a legal 
right, but aid and assist him to 
keep it 

The Tenth Coscxaitdxciit. 
Thou shidt not covet thy neigh- 
bor'^a wife^ nor his man-servant^ nor 
his maid'Serva7it^ nor his cattle^ nor 
any thing that is his own. 

What does this mean ? Answer : 

We should so fear and love God 
as not to detach, extort, or alienate 

' Or, *Pat the most chan table coDitmctjofi on all his actknii.' — ^Edition of the Lutheran 
Board of Pnblications, Pbikdelphia. 



from our neighbor his wife, serv- 
ants^ or cattle, but induce them to 

fftn ©eib, ©efinbc o^tt Sk& atfpatt? 
ntn, abtrinflcn otcr abiDcntig inac^en; 
mm Hefelbigcn aitbattnt, ta^ jic stay and do tlieir dntj 
Utitcn unt* ebun irad jic f^ulti j jitib, 
^'•^ \^tt utni @Dtt looit bitfen @eboten 
(Int? amwort : 

dr faget alfo : 

3<^^er 1)69191 bcin ®ott bin 

Whit does Qod say aboui all ihesG Com- 

He sap this : 

/ t/ie Lord thy God a7n a jeal- 

fin eifrigcr ©tMt, tcr libcr tie, c??*^ Oodjvisitmg the iniquity of 
U micb Nffcn, Ptc Siintc t ex [the Jut hers upon the children unta 

^iux ^ciwifuc^ct an ten ^tn? 
^txn iU ind trittc unb t>ifrte 
®licti dbcr tcncn, fa mid? lie^ 
htn unt meine ©cbDtc balten, 
tNnc^ t»c»b[ in taufcitb ®ltet. 

8o«tflta#? antwert: 

©Oft brauct 511 ftRfrn Stt(e, tie 
ticfc fflfbcte ttbertretcn ; tarum fellen 
ipir une ffirdJtcu rer feincm 3«^ni, uitt 

M^ third and fourth generation 
of them tliat hate fne^ and sh^twing 
tnercy unto thousands of them that 
love me and keep my command- 

What docs this mean ? Answer : 
God threatens to punish all who 
transgress these Command nients: 
we filiouldj tlierefore, fear \m an- 

uiit anter fDlc^e (^ebotc (bun. i2r!ger, and do notliing against such 

ctrbtifct aber ©tuite unt alle^ ©iitee 
tMMt foldse (Skbm baltcn; tarum 
foUw irir ibn aucb licbcn unt rerv 
traitcn, uttt geme t^un mi^ feinen 

(Da? ^miit .g^auptfiiidO 
Der OMaube, 

OTfi ftnfaUtaftc t>ot^aUm foil, 
Xtx grjte airtifcL 

Sen tcr ^c^j5pfuitg. 

Jtf^ gUubc an ®ott ten Sa^^ 
ler allmad^tigeu, ®^iJpfer ^m-^ 
mtii unt ter Grten. 

Commandments, But he promises 
grace and every blessing to all who 
keep them : we should, therefore, 
love and trust in him^ aud gladly 
obey his Commandments. 

Pabt IL 


As it $hoM bt dear f If and iimpltf (^plained 
to tver^ hatueJiQld bj/ the hettd of tht family. 

The First Article. 
Of Creation, 

I believe in God the Father 
Almighty^ Maker of heaven and 




m ^at fammt alien drcaluren, mix 
?ctb unt> Seelc, Slugcn, Dbrttt unt» 
atlc ®licbcr, ajcrnunft unt qUc Sinne 
gegebcn hat unb noc^ crbalt; tajit 

What does this mean f Answer: 

I b-elieve tbat God lias created 
me and all that exists; tbat he 
has given and Btill preaerves to me 
body and eoulj eyes, eaus, and all 
my limbB, my I'eason and all my 

ft[citcr imb Sdfuf?, (Sffen unb Xrin? .senses; and also clothing and shoee. 

3Jcfcr, 35ie() urtb allc ®fitcr; itttt atler 
5totI>burft Httl? 5labrung ticff^ ?tibe^ 
unt ?cbcu^ rcid^Iti^ uttt taglicb t?cr^ 
fDrget, roil^cr aUe gakliAfeit befc^ir^ 
met, unt) uor aUe m llckl tchiitct iittb 
bcmaket; ml) M^ aUci an^ lauter 
^atcrlidjcr, g&trlic^er ©iite unt ®arm* 
berjigfdt, Dl)nc aUc meiu Scrbien(l 
unt SBiirtigfcit; teg ailed ic^ ibm ju 
banfen unt ju loben, unt tafur g« 
ticnen unt gc&orfam ju fcin fdjultig 
bin. 3)ad i{l gen?i|lic^ n?a^r. 

Dcr Bwtite SHrtiftL 

Unt an 3tfum S^riflunt, 
feinen cintgen ®o|jn, unCern 
^(£9i!R5J, tcr cmpfant^cn ifl 
»Dm fetiligen ©eijle, geboreu oon 
tcr 3ungfrau STOaria; gelittcn 
untcr 'ppntii? 'JJil^*'!'' geTrrugi^ 
get, geflorbtn unt begraben, nic^ 
tetgefatjren jur |>bllc, am trit^ 
ten lagc auferflantcn t>on ten 
lottcn, aufgefa^rcn gen |>im^ 
lel, fipcnt jur JRed^ten ®otte« 

food and drink, hon&e and home, 
wife and child, land, cattle, and 
all my property; that he pro- 
vides me nchly and daily with 
all the necessaries of life, protec 
me fnim all danger, and pi*eserv< 
and guards me against all eri! 
and all this out of pure paternal," 
divino goodness and mercy, with- 
out any merit or wortliiness of 
mine; for all which I am in duty 
bound to thank, praise, serve, and 
obey him. Tliis is most certainly 

The 8ac3oiu> Abtiols. 

And m Jesus Chnst his only 
Son, our Lord; tvfio was conceived^ 
hy the Holy Ghost^ horn of tfu 
Virgin Mary; stiffered under 
Pontius Pilate; vxis 
dead, and buried ; he descenc 
into hell; the third day he rosA 
again from the dead; he ascend- i 
ed into heuven^ and sitteth on the 
right hand of God the Father 
Almiijhty ; from theruse he 



Hi alima^tigen Sater^, t)oti 
tflnnfn tx fomme n tulrb, ju ridb* 
tenHf ^tben^igcn unb tfit Zo^^ 

ipiiirfrafttger ©oti tjom IVitcr in 
MfftH geboren unb aric^ ttjabrbaf* 
twrrSMcnfi t>en bcr 3wnsfrau 5Waria 
gfbrcH, fci mctn |)G9llJl, tcr mt(| 
wrkrtien unt» i^crtaininten 'JDJcnfd^cn 
eriJfet bar, trmorbtn, getronncii [uttt]^ 
m aOen ©flnten, t^om lo^c itnt s?on 

0rit ottr Silbtr, fo«tcrn mit \mtm 
Wlijen, tbcuTcn ©lute, iinb mit fcincm 
unftoiflen ?eiten unt ©tcrbeit; auf 
^aF id) ftin eigcn fct, unb in feincm 
Sriif unter tbm lebe, unb ibm bicne 
innoijtr ©rrcc^tigffit, llni'djufr unb 
cdigfcit; gleit^njte er i|l atifcrtlaiiten 
wm iefct, [ebtt unb regicrct in Smigv 
ftir. la^ ift gcwiglic^ wa^r. 

DcT Dritte SlrtifcL 

Son bet ^eitigun^. 

34 glaube an ben beiligcn 
®fift, cine ^cilige c^rifHicbc- 
ilircbf^tjf dJemeine ber l^ciltgcn, 
Bergebung ter ®iinbcn, Slufet;? 
tetung te6 gleifi^ej, unb ein 
troigcd ?ebea. Mnten. 

coTne to judffe the quick and the 

Whot does this mean ? Answer t 
I believe that Jesus Christ, true 
God, begotten of the Father froni 
eternity, and also true man, born 
of tli6 Virgin Maty, is my Lord; 
who has redeemed me. a lost and 
condemned njaii, secured and deliv- 
ered mo [even]^ from all sinsjfrom 
death, and from the power of the 
devil, not with gold or silver^ but with 
liis holy, precioiie blood, and with 
his innocent Bufferings and death; 
in order that I might be his own, 
live under him in his kingdom, and 
serve him in everlasting righteouft- 
ness, innocence, and blessedne&s, 
even as he is risen fi-om the dead, 
and lives and reigns forever. This 
is most certainly true» 


I believe in the Holy Ghost; 
one holy Christian'^ Church; ike 
Communion of Saints ^ the Fvr- 
ffiteness of Sins ^' th^ Jieaurrection 
ofth^ Body; ami the Life Ever- 
lorsting. Amen. 

* Tbb tntd (whkh, if not a tjpogniphicAl error, mast hftxe th« force of vnd zwar^ even) is 

I aU the edldona of LmiberT bat is now usiiallr omitted as supcrflnotts^ 
' Ltttiier omitted the wcurd Catholic, mid substituted for it Christian. The Heidelbei^g 
lehkm combines the two : * allgtmeine ehristUchw Kircht,^ 

3d) Qlaxiht, taf t^ ni^i mi cigener 
iPcrnunft noi) ^raft an 3ffum Gbrifl 
ineincn ^crm glauljeri t>Ux ju i^in 
fommeu faun; fontcrn ccr ^ciiige ©cifi 
bat micb turd^e Srani^elium krufen, 
mxt feimii ®al>eii crlcut^tct, tm rcdjtcn 
©lauben gcbetliget iin^ erbatten; gltic^^ 
njtc CT tic gatije SIsnflcnbcit auf Srtcn 
bcruftt, fammlcl, crleucbtct, bciligft.uiib 
bei 3cfu iSbiijlo crbait im r€cb*en cini^ 
gen ©laubcn; in mclcber dbriftciibeit 
er mir um alien Oldubigcn ragliij^ allc 
Sflntni rcic^lidb ucrfticbt; nn^ am 
junijflcn liigc mic^ unt^ atlc Zcttm 
aufermccfcn nnrt, uiib mir fcimmt 
alien ©Idubigen in ilbriflo cin tmige^ 
8ebcn gcbcn mtt, 3)a* ifi gcwi&li^ 

(2)a^ Drittc ^auptpcf.) 

la^ 3?atentn[er, 

it?ic tin .&^ii«t?atcr taflcI6i{je (<tnem ©eftnbe 

fflatcr unfcr/ t?er bu bifl im 

iaia© tft bae? '2linroort: 

&\}n iintl fcamit uns^ ledtcn, ia^ \m 
glaubm foUcn, ffir fci unfer rti^icv 
SJatcr, nnb ii^ir feint xt^ttn Winter, 
auf bap mt getrcfl unb mtt alter 

Wtmt docs this mean ^ Answer: 
I believe tliat I can not, by my 
owii reason or strength, believe in 
Jesus Christ iny Lord, or florae to 
him ; but the Holy Ghost has called 
me tlirough the Gosi:)el, enlightened 
me by his gifts, and sanctified and 
preserved me in the trne faith; 
jnst as he calls, gathers, enlighteiuB^ 
and sanctifies the whole Christian 
Chureh on eartK and preserves it 
in union witli Jesus Christ in the 
OTie truf3 faith ; in whicli Christian 
Chni'di lie daily forgives richly 
all my sins, and the sins of all be- 
lievers; and vdW raise up me and 
all the dead at the last day, and 
will grant everlasting life to me 
and to all who believe in Christ 
This is most certainly true. 

Pakt IU. 


At it ihouid be cleari^ and siwjdjf ezplained . 
to everif houaehold by the head of ihefamiljf. 

Our Father^ who art in kemmi. 

What does this mean ? Answer : 

God would iliercby affectionate- 
ly encourage us to believe tJiat he 
is truly our Father, and that we are i 
tnily his children, so that wo raaji 


^ Luther, in his CiUechism, retained the old form (Pafernojler), but in his tramlaiion €f * 
the BilMe be chose the modern lltatT Vater (Our Father). In the first two editions (1529) , 
the explanation of the addresa does not occur. 




jur^rficbt i]^n bittm foUen, mt tie , clieerfnlly and with all confidence 

kirn ftiiifccr ihnn Ileten SBatcr. 

Die erpc Sittr 
©cfteiligct mctte tein 9lame. 

entice SJamc ifl jmar an i|^m fdbfl 
ilij; at« mlr Hucri in tiefem ©cbet, 
taf er bet uit^ au(^ ^ciltg wtxtt. 

So m SBott ®i>nt^ lautcr unt 
mil jelchet wirt, unc wir aud^ ktlig, 
ale cic fiinbcr 0otte^, tarnac^ kbm : 
U^ [taju] ^itf un^, Itcbcr SBater im 
(imtnel! Set abet anbtrS (et)ret mtt^ 
kht, i«m taa aSDrt ®(?tte^ Irlirct, 
tcr eiitWltafr untcr und ben stamen 
^mt JJatJor bcbiitc urn, T^imm^ 

tit JInberc [Bweite] Sitte. 
Jttn Slcit^ fommr 

E^9tm 3itidi tommi wM ohm 
mi ®tiii s>on ibm felbft ; abcr wir 
f^uttn in tieftm @ebct, bag e^ auc^ ju 
bl f^mme. 

Sfnn tcr bintmlift^c 9?atcr u»t^ 

Irinen beiliaen ®cifl gicbt, baf mir 

fcnifSR ^eiligcn ©orle biir^ feinc 

Snacf gtauben, unb giirtlrc^ lebcn, 

Wrr ititlii) unb bort tanglid). 

pray to liim, even as dear childi^en 
ask their dear father. 

TttE FlMt pBTITlOlf. 

Hallowed be thy name* 

What does this mean ? Answer : 

The name of God id indeed iit 
itself holy; but we pray in diis 
petition that it may be liallowed 
al&o by us. 

How can this be done ? Answer ; 

When the Word of God is taught 
in its tnith and purityj and we, as 
the children of God, lead holy lives 
accordingly* To this may our bless- 
ed Father m heaven help us ! But 
whoever teaches and lives otherwise 
than as God's Woi'd teaches, pro- 
fanes the name of God aniuiig U8. 
From this preserve ue, heavenly 
Father I 

T&E Second Petitiow. 
Thy kingdom come. 

Wlittt docs this mean ? Answer : 

The kingdom of God comes in- 
deed of itself, without our [irayer ; 
but wo pray in this petition that it 
may come also to us. 

How can this be done? Answer : 

"Wlien our heavenly Father gives 
us his Uoly Spirit, so that by his 
grace we believe his holy Word, and 
live a godly life here in tune, and 
hereafter in eternity. 


2)h Drittc ©itte. 
iJein Side gefii&c^e, roic im 
^immel atfo auc^ auf grbcn. 

®ottc^ put, SitSbtger 5Si[£e gc^ 
fc^icfet wol^I o^nc unfcr ®cbet; abtr 
mir bitten in ticfcm ®t&ct, tfl§ cr M^ 
bet «n^ gi^fc^elje. 

aBtnii ®ctt alien bofen 3flatfc unt 
Siltcn bridjt uiib biiihrt, fo un^ ten 
9Jamcn @ottc^ nic^l fjcitigcn wnt> fcin 
9lctcl> nic^t f^mmcii lafen n?dlen, al^ 
ta ifl te6i teuffl^, ber 2BcU unb iin^ 
fer^ glcifdje^ ©il(e, fontern fl3rfet 
unb bcbalt uite feft in feincm ©ort 
mt ®lawben bid an wnfer (Sntc ; ta« 
ifl fciii gttatigcr, guter ©tile. 

2)tc Sicrte ©itte. 
Unfer tdglic^ ©tot gieb nni 

Sa8iftba»? ^ittiuctt: 

®oH giebt rSglit^ ©rot aw(| hjdH 
o^ne uiifere fflitte, alien bofcn 5Dlcn^ 
fc^en; abcr mir Intten iit biefeni 
©ebet, taf er mt^ crfenneu laiJc nnb 
init lanffagung empfabeit unfer tdg^ 
lic^ ©rot, 

aaja« ftdjjt benn t^isti^ ©ret? ^iiitiport : 

5llle6, wa^ jur ?eibe^ ?flabning unb 

tnot^bnrft gebort, a\i ©fen, Jrinfen, 

^letter, e(|ttb, |)au«, $of, 9l(!cr, 

TXy i/?i7^ i^ done an earth, 08 
is in heaven. 

What doet diM mean ? Aoswer : 

God's good, gracious will is done 
indeed without oor prayer; but we 
pray in tins ijetition that it may be 
done also by ns. 

How can ihb be dooe ? Answer : 
Wlieii God breaks and brings to 
naught every evil counsel and will 
which would hinder ns from hal- 
lowing the narae of God, and pi 
vent his kingdom from coming 
us (finch as tlie will of tlic devil,^ 
of the world, and of onr own flesh) \ 
but makes its strong and steadfast 
in his Word and faith even nnti 
onr end : this is bis gracious, 

Tkb FoDaTH Pbtitiok. 

&ive us this day our dai 

What does thw raeaii ? Answer : 

God gives indeed^ without oi: 
prayer, even to the wicked theL 
daily bread; but wc pray in thid 
petition that he would make nl 
sensible [of his benefits] and ena 
ble ns to receive onr daily br 
with thanksgiving. 

What is, tbeii» our djiily brend ? Answer^ 

All that pertains to the nourisl 
ment and needs of the body, 
drinkj food, clothing, shoes, houa 



Sieb, ®clb, (Sut, fxemm ®tmafyl, 
fromme Winter, fromm ®e{tnbe, 
fromme mi treue Cberl^erren, gut 
Sitgimtm, gut 9Better, griebe, ®t^ 
funb^it, 3u^t, dffxt, gute greunbe, 
getreue 3laijibatn, unb beflgldc^en. 

Z)t( Sfinfte 93ttte. 

Unb Derlafe [))ergteb] un9 
unfre <8d^ulb, aU mir t)erlafen 
[mgeben] nnfern @d^ulbigern. 

OftltflbU? Xmivort: 

Sir bitten in biefem ®ebet, bat 

^r Sater im ^immel ni^t anfcl^en 

voUe tmfre @unbc, unb urn berftl^ 

Hgm tpiOen fol^e Sitte nt(]^t berra^ 

p: benn n)ir ftnb ber feine^ mertfi, 

M »ir bitten, l^aben'd aud^ ni(]^t ber^ 

tiitntt; fonbem er moQe ed mi aUti 

mi ®naben geben; benn mir tdglid^ 

till funbigen, nnb toof^l eitel ®trafe 

mbienen* @o wpQen mir ffoax miebe^ 

nun oud^ fierjlid^ bergeben, unb gerne 

vo^lt^un [benen], bie {td^. an un9 ber^ 


2)te ©ed^fie «ttte. 

Unb fit^re une nid^t in Serfu^ 

fSoliflbae? 9itt»ort: 

(Sott berfttdlt itoax niemanb; abet 
oir bitten in biefem ®ebet, baf mi 
®ott mode bel^iiten unb erl^alten, auf 
fea^ mi ber Xeufel, bie SSelt unb 

home, land, cattle, money, property, 
pious hnsband or wife, pioas chil- 
dren, pious servants, pious and 
faithful rulers, good government, 
good seasons, peace, health, educa- 
tion, honor, good friends, trusty 
neighbors, and the like. 

The Fifth Pstitioii. 

And forgive U8 our dd>ts^ as toe 
forgive our debtors. 

What does this mean ? Answer : 

We pray in this petition that our 
Father in heaven would not look 
upon our sins, nor on account of 
them deny our request ; for we are 
not worthy of any thing for which 
we pray, and have not merited it; 
but that he would grant us all 
things through grace; for we daily 
sin much, and deserve nothing but 
punishment. We will, therefore, 
also on our part, heartily forgive 
and willingly do good to those who 
sin against us. 

The Sixth Pbtitiok. 

And lead vs not into tempta- 

« What does this mean? Answer: 

God indeed tempts no one, but 
we pray in this petition that Ood 
would so guard and preserve us 
that the devil, the world, and our 


symdOla evangelica. 

1111 fcr gkif^ nic^t betnige mt tjm 
fiibre in ^Wifgfaukn, l^erjmfifluiia 
UUP Qurcre gro§c Sd^ant^c uiit? ?aflcr; 
«;ii^ pb roir tamit aitgefjjcfcieii tinirtcn, 
HIP n?ir toc^ cnblic^ genjiimcn iinb ten 
©iefl bcljalten. 

Die ©icfcenU ©ittc* 

©Ditbern erOfc unS von bcm 

Sir bitttn tn bkfem Gie6e(, ati in 
bfr Summa, ta§ un6 ter 58a(cr im 

|>immcl i^Dii allcrkt Ucbel Scibfd unt* inay deliver us from all manner of 
ter eeele, ©iitc^ uiit> ffibre crlofe, tmfe 
jult^t, tvenn unfer £miiHrin ft?mmt, 
em fcligc^ ^5nte bcfrfjtre, uiit mi! 
@natcii »on btefcm 3^mmcri|ial iu 
fic^ ne^mt in t^cn |JimmeL 


Dat ic^ fol[ gemit fan, folc^e 
©itteu fint) trm S?atcr tni l^immel 
(ingenehm unb txi)ixtt \ ttnn cr fclfcfi 
1)at iin^ gcboten, affL> jn betcn, unb 
Krbeificn, ba^ er un^ itill erb&ren. 
31 men, ^trncit, M^ ^et§t, 3a, 3a, c^ 
foil alfo gef(^cf)cn. 

own flesh may not deceive ns, nor 

lead US into misbelief, despair, and 
other great ehame and vice; and 
tliat, tliough we may be tling tempt- 
ed, we may nevertheless finally pre- 
vail and gain tlie victory. 

The Seventh PETmon. 

£ut deliver u^frcmi euU. 

What does this mean ? Answer : 
We pray in this petition, a^ : 
emnmary, that our Father in heaven^ 

evil — ^in body or soul, property o^M 
honor — and, at last, when oiir time^ 
conies, may grant us a happy end, 
and graciously take us from this 
world of ©orrow to himself 


Whflt do«s t!ii8 mean ? Answer : 
That I should be snre that snclj 
petitions are phasing to our Fathel 
in heaven, and are heard by him; 
for he himself has eonunanded 
thus to pray, and lias promised tha 
he will hear us. Amen, Amenj 
that ia. Yea, yea, so shall it be. 

* Many modem editions insert the doxology before Amen, with this question t , 5Bte lautet 
bcr tScfd^litjj? Xnm ^cm i\t ba« 9Jeidj, imb bic jitaft, uub tie ^lertliii^tnt, in iSit^j^tdt. Ilmen., 
— * VVtiut id the oonclosion ? For thine is the kingdom, and the power, &nd tiie glory, forerer^ 

^^^^^^^^^ LUTHER'S SMALL CATECHISM ^^^^^^^S^^^l 

(Da« IRtcrtc ^auptfiflrf,) 

Paot IY. ^I 

Ia« gaframciu tfr ^diLyn Xaufe 


die baddHfle eiit ^auft^ater fcinem ©cTin&e 

ji» it ghould 6« dearly and simpfy €:)[pUnneti ■ 

^ m nn\^\^^ii^ far^altcn. 

£o ererjf homthoM by the head o/tke/amily. ^^H 

3um (Srflen* 


!»a9iftbte^aufe? «mtrcrt : 

What IB Baptism? Answer: ^^B 

Die laufc iii iiit|t allein fcftlc^t 

Baptism is not simply common fl 

®afier, fontcnt ftc tft ta^ ©affcr in 

water, but it is the water compre- ■ 

ISotte«@ebot sefaffet, unb mit @oHe$ 

heiided in God's command, and V 


connected with God's Word. ^^| 

SBeHtw tfi btnn tol* SJott ®ottce ? Hnt- 

What i» tbat Word of God ? Answer : ^^M 

Ij unfcr ^crr C(>nflu# fpri*t 

It is that which onr Lord Christ 

SWjti^ai am Icftten : 

speaks in the hist chapter of Mat- 

thew [xxviii. 19] : 

Se^ct ^tit in allc 3^ctt/ U^xtt 

* Go 7/e [into all the ^loorld^ and 

aKct^ciUen [©olfcr], unt taufti 

teach all natiom, baptizing them 

fie im 9}amtn tci SJatctiS, uiib 

in the name of the Father^ and of 

^el Sofencd, unt tc^ j^ritigcn 

the Son^ and of the Holy Ghost: 



3um ^nbcni. 


fioi gie^l t>^tx ntt^Kt bie laufe? Snt* 

Wljat does Bnptism give, or of what use is ^^B 


it ? Answer : 1 

Sit iDirft Sergebuna tcr ©finteji, 

It worketh forgiveness of sins, 1 

crlSfci !^i?m ZoU m^ Zmftl, unb 

delivers from death and the devil^ 1 

gfeit ^ie rmijc Seligfeit Sllleit, tic 

and gives everlasting salvation to ■ 

e^ glauben, mt tie ffictte uiit aSer:^ 

all who believe, as the Word and 1 

Wpungcn ©Dttc^ tauten. 

promise of God declare. ^J 

Illl(tei flst^ ^enn fc(d;e Sorte unb $er^ 

What are such word4 and promises of God ? ^^H 

fa|inr<jfn @0tttf ? flntwcrt : 

Answer : ^^^B 

ta unfcr J&err S^riflu^ fprid^r, 

Those which our Ixjrd Christ ■ 

SRarci i;im le^ten : 

speaks in the last chapter of Mark : 1 

©cr ta glaubet unb gchiuft 

^He that beliemth and is hap- I 

■"""■*" — 1 

, 1 



tDtrb, btr mirb felig; totx aitxtizedy shall be saved; but he that 
ni^t glaubet, ber mtrb ))erbammt believeth notj shall be damned.^ 

3um 2)rtttem 

mt lann SBaffer folc^ groge SDinge t^un? 
Snttoort : 

aBaffer t^ut'« freilid^ md(>t, fonbem 
bad SSort ©otted, fo mit unb bet bent 
©affer ijl, unb ber ©laube, fo foU 
d^em 3Qorte ©otted tm 3Qa{fer trauet; ; 
benn o^nc ®otte« ffiort t|l bad' 
©aifer fd^led^t ffiaffer, unb leinci 
laufe; aber mit bent ©ortc ©ottcd, 
tfl'« eine laufe, iai ijl etn gnabeu^ . 
reid^ SBaffer be« ?eben« unb ein 93ab | 
ber neuen ®eburt tm j^eiligen ®etjle ; 
wic S. ^aulud fagt ju lito am brit^ 
ten ftapitel : , 

2)urd^ bae Sab ber SBieber^ 
(jeburt unb Crneuerung bed ^et^^ 
Ugen Oeifled, weld^en er ani^t^ 
goffen ^at uber und reid^lid^ 
burd^ 3efum S^riflum, unfern 
^eilanb, auf bap wir burd^ bef^ 
felben ®nabe gcred^tferttget, 
(grben feien bed ewigen 8ebend, 
nad^ ber {)offnung. 2)ad tfl ge^^ 
tPtpHd^ waf)x. 

3um Sierten* 

3Ba« bebeutet bemt foI(^ SBaffertaufen? 
^nttoort : 

gd bebeutet, baf ber alte Hbam in 
und burd^ taglid^e Sieue unb Su§e 
foil erfaufet werben, unb flerben mit 
alien Siinben unb bSfen 8iiflen ; unb 


How can water do each great things? An- 

It is not water, indeed, that does 
it, but the Word of Ood which is 
with and in the water, and fiuth, 
which trusts in the Word of God 
in the water. For without the 
Word of Ood the water is nothing 
hut water, and no baptism; but 
with the Word of God it is a bap- 
tism — that is, a gracious water of 
life and a washing of regeneration 
in the Holy Ghost, as St. Paul says, 
Titns, third chapter [iii. 5-7] : 

^By the washing of regenera- 
tioriy and renewing of the Holy 
Ghost J which he shed on tM abuiu 
dantly through Jesus Christ our 
Saviour; that being justified by 
his grace^ we should be made heirs 
according to the hope of eternal 
life? This is certainly true. [Or, 
^ This is a fait^jful saying j vet. 


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

It signifies that the old Adam in 
us is to be drowned by daily sor- 
row and repentance, and perish 
with all sins and evil lusts; and 



ttktcrunt tSgtic^ (jcrau^fommcu unt>,tliat the new man should daily 

auffrftckn ein neuer WflmA, t^er in 
Strccbtijfcit unt Sieinigfcit ftir [Dor] 

S. fmiu^ ju ten SRfimcni ^m 
f«|ftm ipricfet : 

Sir fiub fantmt Shrtflo turi 

6it lairfc bcgrabcn im [iti btn] 

iofc, ta^ jjltid)n?ic Ghrt|lu<!i ifl 

^en ttn lobtcn aufcnuecfct 

iMitj^ bie ^errlic^ftit t^c6 ':&a^ 

^cr«, alfo follen mix au(^ ttt 

i^tnem neuen ithtn v>at[i>tlih 

fie man t?ic ginfaltigcn foil 


^^koi ip bit Setd)te ? '^ntir ^rt : 

'^i< Sficfctc begrcift jtrei Sfiicfc in 
Sd|: tin^, ta^ man tie ©iintcn k^ 
'tnae; fca^ anbrc, ta^ mvin tie SIbfo* 
ten otfr Sergebuttg Bcm SQcicitiacr 
ttnffabe, ate ^on ®ott fcltfl, uiit ja 
wit taran \m\fit, fentcrn fi^l gtaiibe, 
tit cimn feten tatitrc^ rergekn fiir 
[m] &m im ^immcL 

RWt sunken f»tt tnoit bmn tcic^tm? 

Jif [tcr] ®0tt foil man aller eun-^ 
ten ^ fdjulrig gtben, aucb tie roir 

come forth again and rise, who 
shall live before God in righteous- 
ness and purity forever. 

Where is it m written ? Answer : 
St. Paul, in the 6tli chapter of 
RomanB, Bays : 

* We ars buried with Christ by 
baptimn into death; that lUce as 
he was raised up from the dead 
by the glory of the Father y emn so 
we also should walk in netoneas of 


What is coufefiaion ? Answer : 

Confession comprehends two 
parts: one, that we confess onr 
sins ; the otlier, that we receive 
absolution or forgiveness from the 
father confessor, as from God him- 
self, in no wise doubting, but Urmly 
believing that onr sins are thereby 
forgiven before God in hea\'en. 

What sins should wc confess? An- 
swer : 

Before God we shonld accuse 
om^selves of all manner of sins, 

Tlkii ifiction on Cmfrssion appears first in the third edition be fare Part V., and prepara- 
iRTtD h. ^ ttldO in the cdition§ of 158H and 1542. (See llamdck, ]k Ivi. and p. r>3.) In 
lagrediticitii it In enkrgcd (by inserting the pnssogea Mntt. xvi. 10 and John xx, 1!2, 23, and 
^Amm3l^ous\ And is counted ixs a ^{mrutu Part (V.) on The 0^'cc of the Ktjfs (I^CU &cr 
ilMie#^ tent tUnt ta ed^lilgd), or added as an Ap])endix after PartY. See VoL L § 48^ 

Vrif. TTT.— G 



ttt^t crfcnnen, wie »tr im Saterunfcr 
tl^un; abcr fur [t)or] bcm SJcid^ttgcr 
foQen mir aQein bie @unben befennen, 
He tt)ir wiffen un^ fu^len im ^erjen. 

9Stl6ft finb bte ? Snttoott : 
■^ a)a ftel^e beinen @tanb an nac^ 
ben 3c^tt Oebotcn, ob bu SBater, 
SWutter, ®o^n, lod^tcr, ^crr, grau, 
Jtne^t feiefl ; ob bu ungefiorfam, un^ 
treu; unflcipig, gomig, unjucf^tifl, ^ifetg 
gcwefcn feiejl; ob bu Semanb ?ctbc 
gct^an ^abejl mit SBortcn ober aBer^^ 
fen; ob bu ftefiol^Ien, »erfaumt, »er^ 
n^a^rlofl, ®d^aben get^an ^abefl. 

Sieber ftetle mir etne tuqe SBetfe gu bet(!t|ten. 
«nt»ort :» 

^0 fotlfl bu 5um 9et(l(fttger \pxt6ftn : 
ffiiirbiger, licber ^err, td^ bittc eu^, 
moQet meine Seicf^te ^5ren, unb mir 
bie Sergebung jufpred^en um ®otM 

@age an : 
3^ armer @unber befenne mid^ 
»or ®ott aller ©ilnben fd^ulbig ; in^^ 
fonberl^eit befenne id^ ^ex eud^, ba§ 
i^ ein ^nec^t, SRagb, etc. bin ; aber id^ 
tiene (eiber untreulid^ meinem $erm : 
benn ba unb ba l^abe id^ ni^t get^an, 

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

Which are the«e ? Answer : 

Here consider your condition, 
according to the Ten Command- 
ments, whether you are a f atlier or 
mother, a son or daughter, a raaa- 
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, 
n^lected, or wasted any thing, or 
done any harm. 

Show me a short way to confess. An* 

Speak thus to the confessor : 
Worthy, dear sir, I beseech yon 
to hear my confession, and absolve 
me for Ood's sake. 


I, poor sinner, confess before 
God that I am guilty of all man- 
ner of sin ; in particular I confess 
before you that I am a man-serv- 
ant, maid-servant, etc. ; but, alas! I 
serve my master unfaithfully, for I 

* This and the foUowing forms of Confession and Absolution are omitted in the transhitioiit 
of the 'Evang. Lnth. Ministeriam of Pennsylvania, 'and even in the 'Charch Book* of the Gen- 
eral CoancU of the Ev. Lath. Church in America (1 873). The reason of the omission is ohviouL 



Wii fie ntid^ fiiepen; l^abe fie ergfirnt 

itnb gu flttc^n Itm^t, l^abe ux\anmt 

unb ®^at)en laffen gefd^e^n ; (in aud^ 

in SBorten unb ®erfen fd(>ambar 

[ftl^mtod] gemefen, l^a(e mil mtxnti 

Oleid^en gejiimt, wiber metne grau 

gemurrt unb geflucf^t, etc. jDai aOed 

ijt mir leib, unb bitte urn @nabe ; id) 

iDtQ mi^ beffem. 

(Sm 9<rT obft grau fage alfo : 
3nfonber^eit belenne x6) f&x [bor] 
nil, baf id^ mein Ainb unb ©efinbe, 
Stib nic^t treuHd(> gegogen l^abe )U 
Oottrt C^rcn; id^ l^abe geflud^t, bBfe 
Crempel mit ungtid^^tigen SQorten unb 
ffierfcn gegeben, meinem 9lad^bar 
@4<^ben get^an, ubel nad^gerebet, gu 
l^er tjerfauft, falfd^e unb nid^t gauge 
Saare gegeben. 

[Unb tDo» tt tne^r toiber bie ©ebote (Sotted 
onb fdnen @tanb get^on, etc. SSenn aber 
Sononb fi(^ ntd^ Befinbet Bef(^»eret mit foI< 
(^ ober grSgeren @ilnben, ber foil ntd^t f orgen 
ober wetter @finben fud^en no<!^ erbt(^ten, unb 
bamit eine Sorter aa9 ber 9et(i(^te ma(^en; 
fonbem erj^Ie eixte ober g»et, bie bu toeigt, 

3nfonberl^eit befenne id^, baf id^ 
dmnal geflud^t ; item, einmal un^itbfd^ 
mit SBorten gewefen, einmal bied 31. 
serfoumt l^abe, etc. 

pinb laffe e« gcnug fein. SBeigt bu aber 
0ar teine (welded boc^ ntd^t r. cbl fellte m^glic^ 
1ao)# fo \^^ ^^^ t^c infonber^eit, fonbem 
simm He ^SergeBung auf bie gemeine Setd^te, 
fo ta fftr [i»or] @ott t^nfl gegen ben Seid^ttger.] 

have not done what they told me; 
I have moved them to anger and 
to cursing, have neglected my duty, 
and let things go to waste ; I have 
also been immodest in words and 
deeds, have quarreled with my 
equals, have grumbled and sworn 
at my wife, etc. For all this I am 
sorry, and plead for mercy ; I will 
do so no more. 

A master or mistress should say thus : 

In particular I confess before 
you, that I have not brought up 
my child, household, and wife to 
the glory of God ; I have cui-sed, 
have set a 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. 

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

[And then stop. But if you should know 
of no sin (which, however, is hardly possible), 
then mention none in particular, but receive 
absolution after the general confession which 
you make to God before the confessor.] 



2)(trattf foK bec^eid^aer fogen : 
Oott fct bit. gnofcig, mi ftfirfe 
fcclnen (SlauUn. Slmen* 


©(aubfl bu au$, bap meine Sergei 
bung ©otted SSergebung fei? 

3a, Ueber ^crr* 

2)arauf f^ved^er: 

ffiie bu glaubfl, fo gefi^cl^e birl 
Unb i* aud bcm JBcfc^l unfcrt 
^SSRSRStt 3efu G^rifli t)ergcbc bir 
beine ©finben, im SRamen be? Sa^ 
tcr8 unb bed ©cloned unb bed ^eittgen 
®eifle«* Slmen- 

®ebe bin im grieben* 

[SBeld^ abcr grogc ©cW»crung be« ®c* 
ttjtffcn« ^aben, obcr betrflbt unb angtfodj^ten 
ftnb, bie toirb tin Oei^^ater too^t Mtffen tnit 
me^r (B^ril^ ^u tr&flen unb gum ©lauben 
retjen. !Z)ad foil allein eine gemeine SBeife 
bcr ©delate fcin filr bie (gmfditigen.] 

(Da« gfittfte ^auptfludO* 
Dai ©acrament bed Slltard, 

ttJie cin $au8toater baffelStgc fctncm ©efinbc 
cinfSItigtid? fftr^alten foil. 

Sa9 tfi bad Sacrament bed ^Itard ? 9nt« 

ed ijl ber wabre ?rib unb SBlut 
unferd |)errn 3efu Sbriflt, unter bem 
93rot unb SBein, und Gbnflen gu 
effen unb ju trinfcn »on Sbrijlo felbfl 

Then 9haU the &tb«r confenor aa^ } 
God be sdercifol unto thee, and 
strengthen thy faith. Amen. 


Dost thou believe that my for* 
giveneea is* the forgiveness of God t 

Tes. dear sir. 

Then let him aaj: 

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

Depart in peace. 

[Those, however, who are mnch tnmtiled 
in conscience, or who are in distress or tempta- 
tion, a father confessor wlQ know how to com- 
fort with Scripture passages, and stir op to 
&ith. This is onlj a general method of coii>* 
fession for the unlearned.] 

Pakt V.^ 


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

What is the Sacrament of the Altar ? An- 

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, Us 
it was instituted by Christ himself. 

^ In the * Book of Concord,' and in many editions of the Catechism, this section is nnm- 
bered as Part VI., and the preceding insertion, or appendix, as Part V. 



SBo 94t ba« def^tietot? ^Intmort: 
@o f^reiben bie l^eiligen S)>ange^ 
tiften, Wtan^&ai, ^Blaxha, Suf ad— imt 

ttiifcr ^dfftm Sefue S^rijlud, 

in ber 9ta^l, ba er oerrat^en 

iparbr na^m tx bad Sdxoi^ banfte 

iittb bra^'«, unb gab'e feincn 

SttHftern, unb ^pxaif^t 9lt^mtt 

^ln,tffet; bad ifi mtxn ?ctb/ber 

fir ett(| gegeben wtrb; folded 

t^tit )tt mttnem ©ebS^tntf. 

2)effelMgen gletc^en nalfim er 

ftH^ ben fte^ na(]^ bem Slbenb^ 

naH banfte nnb gab i^nen bett, 

ttiibfpra(]^t 9{e^niet. f^tn unb trin^ 

fftalle bataud; biefer «elc^ ifl 

mntnt Xeflament in meinem 

fbhtt, bad fur euc^ t^ergoffen 

»irb gttt Sergebung ber ©fin^ 

ben; folded tl^ut, ft> oft i^r^d 

Irinfet, }u meinem ©ebac^tnip. 

SB(r« nfl«et bom foI(!^ C^ffm unb Xrtnltn? 

Dad aeigen und biefe 9Sorte : Stir 
en^ gegeben unb )>ergoffen gur 
Sergebung ber (Sfinben; namKc^, 
tef und im @acrament Sergebung ber 
@ttnben, Seben unb @eligfeit bur^ 
foh^e SSBorte gegeben »irb; benn wo 
Sergebung ber @itnben x% ba ifi au(^ 
feben unb ©eligfeit. 

fSie tamt l6bV\^ effen mtb Xrtnten fold^ 
0r9|e 2)nige t^un? 9lnttDort : 

effen unb Xrinfen t^ut'd freilic^ 
ttl^t, fonbem bie SGBorte, fo ba jieben : 

Where is it so tnitten ? Answer :' 

The holy Evangelifite, Matthew, 
Mark, and Lnke, together witb St 
Paul, write thus : 

* Our Lord Jesvs Christy ^saime 
night in which he was betrayed^ 
too&bread; and v^hen he had given 
thanksy he brake it, and gave it to 
the disciples, a/nd said, Take, eat; 
this is my body, which is given for 
you; this do, in remembrance of 

^ After the sams 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 is the NeCo Testament in my 
blood, which is shed f of ' you, for 
the remission ofsini: this do ye, 
as oft as ye drink' it, in rememr 
brance ofme^ 

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

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

How can hodily eating and drinking do 
snch great things ? Answer : 

Eating and drinking, indeed, do 
not do them, but the words which 


jur aScrgetung ter Siinbcii. 
SBcIcfee SBprtc fin^ iicbrn tern Icif*? 
lichen Sfoi uul» Irinfm al^ bal 
4>au))lfiud[ im ®acramcitt; mt wtx 
tenfelttgcit aBurteii glaiibt, fccr ^at, 
ipa^ (ie fagcii, unt? rok fie lauten, 
namlit^ Sergcbuttg ber Siinbm. 

®cr cmp|at;et bciin (ctd? Saciament njiir* 

Saflen iinb leiHic| jid^ krcitni ifi 
Wi?bl cine feine dufierlici^c ^n^t ; ahi 
bet ift re{|t luiirbig m^ »o(^l ge- 
fc^icft, mcr ben ©lauben l^ai an fckfe 
ffiurte : giir euc^ gegcbtn unb 
ucrgoffcn jut Sergebung ber 
©iirtbcit* aScr ater biefeit SBortm 
m^t glaubt, obcr jtueifelt, ber iji un^? 
iriirbig unb ungeft^irft; benii ba^ 
2BDrt: giir eud^ forbcrt citd glati^ 
bige ^'cnen. 

stand here: ^Given^ and shed fm 

for th^ 



rem%B9ion oj sins: 
Wliich words, besides the bodily 
eftting and drinking, are the main 
point m the eacrament; and he 
who believes these words has that 
whieli tliev declare and mean, name- 
ly; forgiveness of sins, 

WhOf theHf recdres tbU fiitcriiiDent 
iliily ? Answer : 

Fasting and bodily preparati^ 
are, indeed, a good external dis- 
cipline ; but be is truly woithy 
and well prepared who lias faith 
in these words : * Given, and shed 
for yoUy for the remission ij/ 
si7i8.^ But he who does not h^ 
lieve these words, or who doubts, 
is unworthy and unfit, for the 
words ^for you^ require truly 
lieving hearts. 

(JHe Concordien-Formel) 

The Formtla of Conoohd. A.D. 1576 (1684). 
(the epitome.) 

dhlFDRftiitft of Concord was ori^noUy wrilteu la tbeOermim luD^aHi^, IS70| ncd pablished At Dres- 
kt,\m, It wns transJnted Into lAt^ by Lticsi 0«liiiid&r» Ifl^ ; but the traii^liitkm wm very defective, 
mdlMTiTlMil by two oftbe authora— flnt b^ Seloecker for the Genuaii-Latto edition of the Book af Cou- 
oof^ IMS, then more fully by Chemnfts^lOSK; nud in thi* donblj trnproTed farm It becaine the author- 
W tot, inbUsbed in ihc fJnt anth^tie fAstin edition of the Bmk of Concord, Xjelfaig, 15*4 We give 
ttditex^iWlth & new English trAjuflution miide fur thii» work from the German aud Latin Ci)>ropnred,aDd 
lAlpMtO CtM ilyle of the age of composfllnn. Tbts Ei-itc»mk coiitaina, in clear and concise form* all 
ttttiimoMWfT for lUi* coUectioo ; Aod hence we oiuU the lengthy 8ot.ip RKfKTiTtoN and Dkolaajl* 
•mttiAlldt merely repeats more fhtly the sAme articJee, and fortlfleA them by nmple qiiniatloni flrom the 
%i!ipiBMktltt bltiflrf, the older Latberaa eymboii, Aud the prtTite wHtiojiv of Lntber, with an appen- 
Atqf pitrtitk teulioouiei for the doctrine ottteMmmunieatio idiomaluvu See Vol. I. ( 45, pp. 258 eqq.] 

Epitome Aetictlorum 


^rto 9unt inter Thcologoa Augu- 
Hamt Confemonis^qui in repe- 
titiom gequrntij secundum verbi 
Dd jyrttscnj)tifm,pie ded<irati 

mni ft rifiicUlati} 

•tf fum mtmia dogmata exigenda, ei ywt 
i¥id&wit ctrtaminct^ pit dcdaranda et eom- 
da §unt. 

I Cf^dimus^ conJUemur et doce- 
mw, unimin regulam et 7w?*ma7n 
iet^ndum quam omnia doffmata, 

Epitome of the Articles 

iottching which 

have arisen aiaotig the divines of 
the Augsburg Confession^ which 
in the Jbllotving restatement 
have been in godly wisCj accord- 
ing to ths express word of God^ 
set forth and reconciled. 

Of the Compel i>ious Ritle knt> Now, 

accorcUng to which alt dogmas ought to h€ 
judged^ and all controversicm which haiie 
oriMti ought to be piousig i€t forth and stt- 

I. We believe, confess, and teach 
that the only rule and norm, ac- 
cording to which all dogmas and 
all doctors ought to be esteemed 

* TTic G«nniin title of the First Part: *Srxif arischeii Bkcjbiff deb rtreitigeh Ahti- 
tXLxmi$€htn Hen ThtrUogtn Augtburgixcher CcnfiMtion in narhfultjtnder Wifderholung nach 
A^tihmg UoUes WV/j christlich erklarei und verglicJicn.' The Second I'art has the titJo: 
*GrMIirhe^ lauttrt^ rithtige und enditthe WiKDBRHOLr?fG und ERitLiacNQ etlirhtr Artiket 
AwgAmyiithtr Con/euion,* etc., or \S<didtf, pfmm oc perspicua Bepetitio et DeclamaTIO 
Articuhruvt A ug. Coi^euioma^ * etc. 


omneeque Doctored vestimari etjii- 
dwari oporieatj nuUarti ornnino 
aliam esse^ quam Prophetica et 
Apostolica scrijpta cum Veteris^ 
turn Ifovi Teetamenii, simit seri- 
jptum est (Pfia. cxix. 105): 'Zt*- 
cema pedihua meU verbum tuwrn, 
et lumen semiiis tneia^ Et DivuB 
Paulus inquit (Gal, i* 8): *'Eti- 
amsi Angelu9 de ccdo almd prw- 
dicet Evangelitim^ anathema »it,^ 

Meliqua vero sim Patrum sive 
N^eotericontm scripta^ quocunque 
veniant noTuine, aacris Uteris no- 
quaquam sunt mquiparanda^ sed 
universa illis ita subjicienda 
sunty ut alia rations non recvpi- 
antur^ nisi testium loco^ qtu do- 
eeani^ quod etiam post Aposto- 
loimm tempora^ et in quihus par- 
tihus orbis doctnna ilia Prophe- 
tarti7n el Apostolorum sincerior 
conservata sit,^ 

n, Et quia statim post Apo- 

stQlomm tempora, imo etiam 
cum adkuc superstites essent^ 
Juls'i doctores et h<Bretici ea^rti 
sunt^ contra quos in primitiva 
Ecclesia Symbola sunt compo- 
sita^ id est, brems et categoriccB 
ConfessioneSy qum unanimem Ca- 
tholicce Christianc^ Jidei Consen- 
sum et CoTifessionem OrilwdoxO' 

and judged, is no other whatevei 
than the prophetic and apostoUi 
writings both of the Old and oj 
the New Testament, as it is Mrrittei 
(Psalm cxix. 105) : *^ Thy word is ^ 
lamp unto my feet, and a light iintc 
my path/ And St Panl eaith (GaL 
L 8): * Though an angel fi*om hea%ei[ 
preach any other gospel mito yoUj 
let him be accursed,^ 

Bet other writings, whether 

the fatbem or of the moderns, wit! 
whatever name they come, ai'e ij 
nowise to be equalled to the Hoi; 
Scriptures, but are all to be ea 
teemed inferior to them, eo thi 
they be not otherwise received tha 
in tlie rank of witnesses^ to sho^ 
what doctrine was taught afta 
the Apostles' times also, and i| 
what parts of the world that mon 
soimd doctrine of tlie Prophets aiil 
Ajjostles has been preserved- 

II- And inasmuch as immediate 
ly after the times of the Apostlea 
nay, even while they were yet aliv< 
false teachers and heretics arose 
against whom in the primiti^l 
Church symbols were composet 
that is to say, brief and explici 
confessions, which contained thi 
unanimons consent of tlie Catholii 
Christian faitli, and the confeseicn 

^ ^ Ah ZtwjtJi^ welcher Gt9iaU nach der Apotid Zeit und an welchen Orttn, wolehA 
der Prophet en und Apo^tel trkalttn worden.* 



fum it vmB Ecdesim compl^te- 
hmiwr {id sunt Symbolum Apo- 


nn): jproJitefHur jmldice^ nos ilia 
&a^ii^ et rejicimus mnnss ha- 
HmfOmniaque dogmata^ qum con- 
tiu illorum ^ententiam ttfiquam 
w EcclerioTii Dei aunt invecta, 

m. Quod ver0 ad ichi^maia 
k negotiU fidei attinet^ qiur in 
mtra iempora incideruntj judi- 
cmm^ ufmnirnefn Consensmn et 
Ikdamiionem Christianm no- 
^ fiiH et Confessionisy in 
ptimU contra Papatumy et hu- 
pii f<tka$ ac idolatrioas adiua 
^ stiperstitioitesy et alias secias^ 
<» nastrl ieniporia Syjnbolum^ 
Adgusi'anam iilam pritruirriy et 
im mutatam Confessionjem, qii<B 
Imjemtori Carolo F. Attgusice 
•>«o XXX. in magnis Imperii 
Cmitiia exhibita est; siviiliter 
(i Apologiam [derselben Apcilo 
oie]; ^ Abticulob Smaloaujicos 
^na XXX VI L conscriptos [An- 


^guteliet]y et prcEcipuoi^^i^m Tlieo- 
logorum illius temporis subscrip- 
tione. comprohatos. 

Et ^uia hmc religionis causa 
^m ad Laicosy quos vocanty 
fpeetaty corumgue perpetua solus 
ofiiur: projUemnr puMicSy nos 
Uiam ampkcti Minoekm et Ma- 


of the ortbodox and true Chiirch 
(such as are the Afostles', the Ni- 
CENE, and the Ath anabian Cjjeeds) : 
we publicly profese that we em- 
brace them* and reject all heresies 
and all dogmas wliich Iiave ever 
been bi'ought into the Church of 
God contrary to their decision. 

III. And as concerns tlie schisms 
in raattei's of faith, which have 
come to pass in our times, we 
judge the unaninaous consent and 
declaration of our Cliristian faith, 
especially against the papacy and 
its idolatrons rites and supersti- 
tions, and again&t other sects, to 
be the Symbol of onr own age, 
called The First, Unaltered Aros- 
BURG Confession, which in the 
year 1530 was exhibited to the 
Emperor Charles the Fifth at the 
Diet of tlie Empire; and likewise 
the li^ouyGX [of the Augsburg 
Confession] ; and the Smalcald 
Articles drawn up in the year 
1537, and apin^oved by the sub- 
scription of the principal divines 
of that time. 

And inasmuch as this matter 
of religion appertains also to tlie 
laity, as they ai-e called, and their 
eternal sal vatioB is at stake, we pub- 
licly profess that we aleo i-eceive 
Dr. LuTnER'& Smai-lkk and Laroeb 



[su dem KLEiKEN nnd grobben 
Katechismo Doctor Lutuers], tU 
it Tofnis Zuthcri sunt ifiserti: 
quod em quasi Laicorum JSiblia 
[^Laienbiiel] ease censeamuSjin qui- 
ff ua mnnm ilia breviter compre- 
/lendimtur, quce in Sacra ScriptVr 
ra Justus tmciafitur, et quorum 
cognitio homhii Christiaiio ad 
atertiam aalutem est neceasarta. 

Ad has rationi's^ paulo ante 
monstratas^ ornnis dodrina in 
reliffionia neqotio conformaiida 
estj etj si quid its contrarium 
esse deprehenditur^ id rejicien' 
dum atque davinandmn est : 
quippe quod cum unanimi Jidei 
nastrw declaratione pugmet. 

Hoc viodo luculentum discri- 
men inter sacras Veteris et Novi 
7'estamenti liter as ^ et omnia alt- 
m'um acripta retinetur: et sola 
Sacra Scriptura jndtir^ norma et 
regula [der einige liichter, Eegel 
nnd Richtachnm*] agtwacitur, ad 
q^uam, ecu ad Lydium lapidetn 
[ala d^n einigen Prohierstein^j 
omnia dogmata exigenda sunt et 
Judicanda^ an pia, an impia^ an 
vera^ an vero falsa aint, 

Ccetera autem Sytnhola^ et alia 
scripta, quorum pauk* ante men- 
tlonem fecimus^ non obtinent 
autoritatem Judicis / hcBe enim 
dignitas solis saeris Uteris debe- 
tur : sed duniaxat pro religione 

Catechisms as tliey are included v^ 
Luther's works, because we judged 
them to be, as it were, the Bible of 
the laity, in which all those thiugt^ 
arc briefly comprehended wliicte 
in the Holy Scripture are treatedil 
more at length, and the kuowledgoj 
of which IB necessary to a Chrid^ 
tian man for his eternal Balva^ 
tiou. * 

To these principles, as set fortta 
a little above, every religious doo-J 
trine ought to be conformed ; an^ 
if any thing is discovei^ed to h4 
contrary to tliem, that is to be ro^ 
jected and condemned, as being at 
variance with the unanimous dec>^ 
laration of our faith, i 

In this way a clear distinctiort 
is retained between the sacred! 
Scriptui-es of the Old and Neit 
Testaments, and all other writings j 
and Holy Scripture alone is ao» 
kno^vledged as the [only] judg^^ 
norm, and rule, according to whichj 
as by the [only] touchstone, al| 
doctrines are to be examined and 
judged, as to whether they be godlj 
or ungodly, true or false. 

But t!ie otlier symbols and othei 
writings, of which we made naeit 
tion a little while ago, do not poi 
sess the authority of a judge — foil 
this dignity belongs to Holy Scrip 
ture alone ; but merely give testi 



mt earn- 
pt$sSf^^nt, ac ostmdimt^ quo- 
mode dngulis ternporihus mct'ce 
litem in articulis coniroverma 
t» EccUna Dei a DoctoribuB^ 
pi turn viaserunty intdlectm et 
ttplimtm fiierifU^ et quibii^ ra- 
imihui dogm^ata cum Sacra 
Smptura pugnantia rejecta et 
condcmnaia »inL 

Abt. I. 

Scjircrt Co»TROYERaL«, 

Anptecatufpk oriffinale sit pro- 

pfie U absque amni disorimine 

hm hominie cormpti natura, 

.j..i^rj({a ^^ essentia^ axU eerie 

j/alis €t pnestantissiina 

pan ipsivs mibstantifja ; utpote 

iput raii&nalis anima in summo 

fuo ^adu et in siuamis ipsius 

tfiriim conaiderOrtat An vera 

iiUer hominis substantiam^ natu- 

Tfim^ essentiam^ corptis et ani- 

Wm^etiam post lapsum humani 

fAimt, €i inter originate pecca- 

ivm oliquod sit ducrimen^ ita^ 

\ diud sit ipsa natura^ et alind 

^ffsum peccaium originis^ quod in 

^eiura earrupta hwret^ et natu- 

raoiij to our religioti, and set it 
forth to show in what maTiner from 
time to time the Holy Scriptures 
have been understood and explain* 
ed in the Ohureh of God by the 
doctors wlio then lived, as re^specta 
controverted artieles, and by wliat 
arguments, dogmas at variance with 
the Holy Scriptures have been re- 
jected and condemned. 

Art. L 
concerning original bin. 

Statement of ths Coitisoverst. 

Whether Original Sin is proper- 
ly and without any dietinction the 
very nature, substance, and essence 
of corrupt man, or at the least 
the principal and pre-eminent part 
of his substance, namely, the ra- 
tional soul itself, considered in its 
highest degree and in its chief pow- 
ers ? Or wliether between the sub- 
stance, nature, essence, body, and 
soul of man, even after the fall 
of mankind on the one hand, and 
Original Sin on the other, there be 
some distinction, so that the nature 
itself is one thing, and Original Sin 
another thing, which adheres in the 
corrupt nature, and abo corrupts 
the nature i 




Sineera doctrina, Jides et co^feaiOf cum m»- 
periare norma et conq^endioia dedaraikme 

L CredimtMy dooemMB et confiU- 
muvj quod sit aUquod discrimen 
inter ipsam haminis naturam^ 
nan tantuniy qu&madmodum tm- 
tio a Deo pwruSj et sanctusj et 
absque jpeccato homo condUue eei^ 
verum etiant^ qualem jam post 
lapeuvh naturam iUam hahemua^ 
discrim^en^ inqtbam^ inter ipsam 
naturam^ quce etiam post lapsum 
est permanetque Dei creaturay et 
inter peccatum originiey et quod 
tarda sit iUa natuTa etpeecati ori^ 
ginalis differentia^ quanta est inter 
opus Deiy et inter optis Diaboli. 

II. OrediffiuSj docemus et con- 
fitemuvy quod summo studio hoc 
discrim^en sit eonservandumyprcp- 
terea quod illud dogma, nul- 
lum mddicet inter naturam ko- 
minis eorrupti et inter peooatum 
originis esse discrirneny cum pros^ 
cipuis Fidei nostrm articuUs {de 
creationey de redemtioney de sane- 
tificatione et resurrectione camis 
nostra!) pugnety neque salvis hisce 
artieulis stare possit* 

Deus enim non modo Adami 
et Hev<B corpus et animam ante 
lapsumy verum etiam corpora et 
animas nostras post lapsum ere- 
avit ; etsi hcec jam sunt cor- 


7^ pwre doctrine^ faith <md cMi/bfioii, agrt^ 
ing with mar aheve-Hated Worm '«Mf comp^ 
dums dedaratioiu 

L We believe, teach, and oonfen 
that there is a distinotion between 
the natni^e of man itself, not only 
as man was created of QoA in the 
beginning pare and holy and free 
from sin, but also as we now poe-^ 
sess it after oar natare has fallen ; 
a distinction, namely, between the 
natare itself, which even after the 
fall is and remains God's creatnre, 
and Original Sin ; and that this dif- 
ference between natare and Orig- 
inal Sin 16 as gieat as between the 
work of Otod and the work of the 

II. We believe, teadi, and con- 
fess that this distinction shoold be 
maintained with the greatest care, 
beoaase the dogma that there is no 
distinction between the natare of 
fallen man and Original Sin is. iik- 
consistent with the chief articles 
of our faith (of Creation, of Be- 
demption, of €anctification,,and the 
Besnrrection of oar flesh), and can 
not be maintained except by im* 
pngning these articles. 
* For God not only created' the 
body and soul of Adam and Eve 
before the fall, bat has also created 
our bodies and souls since the fall, 
although these are now corrupt 



,£i aane hodie Dominus 

mmm et corpora nostra crm- 

iura^ H opus 8uum eese a^fio$cUy 

9ictU 9criptum est (Job x. 8): 

'Mmm turn f^cerunt me^ etplds- 

^averunt me totum in circuituJ 

M Filiua Dei unione per so- 

iM^i iUam^ kwmaiiaTa naiuram^ 

*6fi Hfte jHcoaiOj asmvisii^ et non 

^^iemm^ sed nosCram camem 

rW (u^nffene arctissiTnc copu- 

^^vitjy usque assujntcB carfiis ra- 

tim vers Jrater fwster factti^ 

t^t ^ Scripiura testatur (IIeb» 

ii. U): ^Posieaqua?fi pueH com- 

fm'ciuffi habent cum came et 

vingume^ et ipse similiter pari^i- 

c^ifac^is est eorund^nJ Itetn 

(ii. 16) : ^^^on Angdos assuimi^ 

^ mnen Abrahm assumitj mule 

^ dAuU p^ omnia frcUribiis as- 

^itnSmtif &mpia peccato.^ 

Eandeni hwnanam Tiostram na- 
Uram (vpus videlicet stmin) Chris- 
'*** tiidemitj eandem {qtm ipsius 
*;>*« est) satuiijicat, eandem a 
^ftuis resuscitate et ingenti glo- 
nia {ppus mddicet snujn) omat : 
pHitatum aut€m original iwn 
cnavit^ tWH assumsity non redemit^ 
^oa sandijicat^ non resuscitabit 
in dectis^ negne wiqiiam gloria 
^ksii ornabit aut sahaJnty sed 
mm ifcata ilia resurrectione plane 

And to-day no less God acknowl- 
edges our muulB aiid boditifi to be 
his creatures and work; as it ie 
written (Job x. 8): ' Thy bauds have 
made me and fashioned nie togeth- 
er round about/ 

And the Son of Godj by a per- 
sonal union, has asstimed this nat- 
ure, yet witliout sin; and uniting 
not other flesh, but our flesh to 
hiniself, hath moet closely con- 
joined it, and in respect of this 
flesh thuB assumed he has truly be- 
come our brother ; as the Scripture 
beara witness (Ueb. ii. 14) : * For- 
asmuch then as the children are 
partakers of flesh and blood, he also 
himself likewise took part of tlie 
same,' Also (ii. 16) : ' For verily 
he took not on him angels ; but he 
took on him the seed of Abraham. 
Wliei'efore in all things it behooved 
him to be made like unto his breth- 
ren, yet without sin/ 

This same human nature of ours 
(tbat is his own work) Christ has 
redeemed, the same (inasmuch as 
it is his o\m work) he sanctifies, the 
same dotli he raise from the dead, 
and with great glory (as being his 
o\vn wT>rk) doth ho crown it. But 
Original Sin he has not created, has 
not assumed, has not redeemed, 
doth not sanctify, will not raise 
again in the elect, nor will ever 
[save and crown with heavenly 



aholitum erit [sonderfi in der 
Auferstehung gar vertilget ssin 

Ex hisy qucB a nobis allata sunt, 
discrimen inter corruptam nait^ 
ram, et inter comsptionefn, quce 
naturce infixa est, et per qtiam 
natura est corrupta, facile agno- 
sd potest 

III. Vicissim autem credimusy 
doeemus atgue confitemury pecoor 
turn originis non esse leveniy sed 
tarn pro/undam humance naturce 
oorruptionetny guoi nihil sanuniy 
nihil incorruptumy in corpore et 
aniina hominisy atque adeo in in- 
ierioribus et exterioribus viribus 
e;%M rdiquit. Sieut Ecdesia car 
nit : ^Lapsus Adcs vipessima hu- 
mana tota massay natura et ipsa 
essentia corrvptay luce cassa,^ etc. 
Hoc quantum sit mahiniy verbis 
revera est inexplicabilcy neque 
humancB rationis aeumine inda- 
gariy sed duntaxat per verbum 
Dei revelatum (zgnosci potest 
Et sane affirmamuSy quod hanc 
natures corruptionem ah ipsa 
natura nemOy nisi solus DeuSy 
separare queat; id quod per 
mortem in beata ilia resurrec- 

glory, but in that blessed resupreo- 
tion it shall be utterly abolished 
and done away. 

From these considerations which 
have been advanced by us, the dis- 
tinction between our corrupt nature 
and the corruption which is im- 
planted in the nature, and through 
which the nature is corrupt, can be 
easily discerned. 

III. 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. Ab 
reads the hymn of the Church : 

*' Throagh Adam*8 faU is all cornipt, 
Natare and esaenoe humaD.' ^ 

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 can only be dis- 
cerned by means of the revealed 
woM 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, 
wliicli will fully come to pass by 
means of death in the resurrection 

> *I>W€k AdamCn FaU itt gam vnrdarU 
MenMUich Satur und Weam," 

The beginning of a hymn by Lazaras Spengler, of NQrembei*g (d. 1584), composed in 152A. 
See Schaff*8 German Hymn-Booky No. 62. 



pleiie Jiet. Ibi enim ea 

if%^ natura nostra^ quam nunc 

circumferifnusj absque peccaio 

firiginiif et ab eodem omnino 

^e^ata et remota resurget^ et 

CBliTjia felicitate frnetur. Sic 

^f^im acriptutn est (Job xix, 26); 

^ ^^tUe ffiea cir€Ufndabo7\ et in 

M mea videbo Detim^ quein 

vimrua sum mihi^ et oculi 

trnm ium conspecturi sunt! 


A^«A[o fiikoffum dogma tum^ qum eommemo^ 
mim aanm doctrinm rejtugnanL 

I. R^icimus ergo et damnch 
"»<« dagrna iUud^ quo asseritur, 
IHCcatiwi arigiiiaU tmitumnwdo 
f^ium et debitum esse^ ex alieno 
itUdo^ absque uUa natmw no- 
^fim carruptionej in nos deriva- 

IL Item^ concujyiscentias pravas 
n^fi esse pecccUtitny sed concreatas 
urcB conditiones^ etproprteiates 
%m essentiales : aut defectus 
et malum ingens a nobis 
ante cofnmemoratum, non 
» peecatum^ propter quod ho- 
0, (Jhristo non insertus, sit JUi- 
m in^ 

IIL Rijicimus etiam Pelagia- 
mm Amresin^ qua asseritur^ ho- 
minis naiu7'ara post lapsum in- 
eorruptam esse, et quidem in spi- 

lu I to blessed ness. For then tbat verj^ 
same nature of ours, which we now 
bear about, will rise again f i^ec from 
Original Sin, and wholly severed 
and disjoined from tiie same, and 
will enjoy eternal fehcity. For 
thus it is written (Job xix. 26): 
*I shall be compassed again with 
my skin, and in my flesh shall 
I see God; wlioni I shall see for 
myself, and mine eyes shall behold, 
and not anotlien' 


R^tcHtm of false dogmnay which are of}potite 
to tht Bound doctrins aM iet forth aboot. 

I. We therefore reject and con- 
demn that dogma by which it is 
asserted that Oriirinal Sin is mere- 
ly the liability and debt of anoth- 
er's transgression, transmitted to us 
apart from any corruption of our 

IL Also, that depraved concupis- 
cences are not sin, but certain con- 
create conditiouis and essential prop- 
erties of the nature, or that thcjse 
defects and that Imge evil just set 
forth by us is not sin on whose ac- 
count man, if not grafted into 
Christ, is a child of wrath. 

III. We also reject the Pelagian 
heresy, in which it is asserted that 
the nature of man after the fall is 
incorrupt, and that, moreover, in 



ritualibiis rebus totam bonam et 
puram in viribus suu naturaU- 
bus m4tn»issc. 

IV. Item, peeccUum originU cas 
ternufji^ lemfn^ et nuUius prope 
monieuti erne ncB^imm, aut asper- 
mm quandam macutatn^ sub qua 
nihilommua natura bonas suus 

spiritual things it has remaind 
wholly good and pure in its natur 

IV. Also» that Origiual Sin is « 
external, trivial, and almost insi^ 
nifieaiit birth- mark j or a certail 
stain dashed upon the man, undei 
the which, neverthelessj naturc hati 

viree ettam in rebus spirkualibus retained her powers unimpairec 


V. IteTfiypeeeaium originale tan- 
turn esse externum impedimentum 
bonaruni spiritualimn virium^ et 
nvH esse despoliationein et defec- 
tum earundeni^ sicuti cum ma^ies 
alia 8UCC0 iUiniturj vis ejtts natu- 
ralis attrahendi femim iton tolU- 
tur^ sed tantum impedltury aut si- 
cut macula de facicj aut color de 
patiete ahstergi facile potest 

VI, Item^ hominis ncUuratfh et 
€amntiam nan prormis esse cot*- 
rupiam : sed aliquid boni adhuc 
hi homine reliquum^ etiam in re- 
bus spiritualib-uSy videlicetj brmi- 
totem, capacitutemi aptitudinem^ 
facultat^n,, i?tdustriam, aut vires^ 

even in epirittml things. 

V. Also, that Original Sin is onl; 
an extemul impediment of Bounc 
spiritual powers, and is not a de 
spoliation and defect thereof, eve) 
as, when a magnet is smeai*ed witl 
garlic-jnice, its natural power oi 
dm wing iron is not taken away, bi 
is only imjjeded ; or as a stair, 
be easily wnped off from the face 
or paint from a wall. 

VL Also, that man's nature an< 
eesenee are not utterly corrapf 
bnt that there is something a 
good BtiU remaining in man, even 
in spiritual things, to wit, good! 
ness, capacity, aptitude, abili^ 
industry, or the ix>wer8 by whici 


quibus in rebus spiritualibus in- 1 in spiritual things he has strengtj 
^oare aliquid bom, operari, aut to undertake, effect, or co-effed 

cooperari valeat, 

VIL Contra autem reficimud 

somewhat of good. 

VIL But, on the other hand, w( 

^tiam Jalsum dogma Manichceo- 1 i*eject also the false dogma of tb 
Ttmi^ cum docetur, pecoatum ori- \ Manichfieans, where it is taught tha 

ginis tanqumn quiddam essentiale 
atque subsiantiule a Satana in na- 
twram esse infusutn^et cum eadem Satan into the nature, and mingled 

Original Sin is, as it were,sometliii^ 

essential and substantial, infused by 



femiMum^ quemadmodum vetie- 
mill et mnuni misceniur, 

VIIL Item^ non ij>8Ufn anima- 
km haminemy eetl aliquid aiiudf 
d f&njrinutfi quiddajn^ quod sit 
'le^ peccare^ ideuque non 
iuram^ sed tantummodo 
piccaiutn originale^ in 7iatura 
taniUm^ accusan. 

ILByicimus etiam atquedam- 
mmm^ Hi ManitJuHum errore?n^ 
fimdo. docetui\ origiiiale pecca* 
(nmproprie^ et quidem nullo po- 
iito discrimine^ e^tse ip&ajn homi* 
Wi# corrupt i suhstantiavi^ naiu- 
^^i H tssentiam^ iia at ifiier na- 
(unxm corruptarn post lapsuta^ 
per 96 ipsain confttderatatn^ et in- 
^fptfcmtum oriyima nulla pror- \ 
^mnt differ entitle neque xdla dis- 
^indio cogitari^ ant saltern pecca- 
^tim iiiud a naiura cogitatione 

X D. Zuthsrus qnidefii origi- 

st iUud fnalum^ peccatum nor 

^^^TQ^ p^nonaley essentials vocat : 

fwn earn ob caiisam^ quasi 

;, personar aut emeiitia ho- 

^^init, absque omni discmmine, 

ipmm peccatum originis : sed 

ud hunt' niodurti loquitm\ ut 

odi phr(nribjuf diserimen 

^f^irr peccatum origimde^ quod 

^Hmanct naiurtt inji^xnin est, et 

'"Ar tdia pcceatd, qua avtualia 

MsmtuT^ tnelius intdligi possit. 

with tlio same, as wine and poisou 
are mixed. 

VIII. Also, tliat it is not the nat- 
ural man himself^ but something 
alien and strange, wliieh is in man, 
that Bins, and that thereforo not his 
natui-e it^^elf, but only Original Sin 
existing in his natni'e is liable to 

IX. We reject also and condetnn^ 
as a Manichiean error, the teaching 
that Original Sin is properly, and 
without any distinction, the very 
substance, natuix*, and essence of 
fallen man, so that between his 
(torrupt nature after the fall, con- 
sidered in itself, and Original Sin 
them is no difference. at all, and 
that no distinction can be conceived 
by wiiich Original Sin can be dis- 
tinguislied from man's nature even 
in thought. 

X. Dr, Luther, it is true, calls 
this original evil a sin of natui'e, 
personal, essential ; but rK>t for 
the reason that tlie nature, per- 
son, or essence of man, without 
any distinction, is itself Original 
Sin, hut he speaks after tliis man- 
ner in order that by phrases of 
this sort the distinction between 
Original Sin. which is infixed in 
human natni'e, and other sins, 
which are called actual, may be 
better understood. 



XI« Peccatum enim originis 
non est quoddam d^lictumj quod 
actu j>erpetratur, sed intime in- 
hosret infixum ipsi naturce, sub- 
atanticB et esaeritice hominia. Et 
quidemy si tnaxime nulla unquam 
prava cogitatio in cards hominis 
corrupti exoriretuvj si nullum 
verbum otioswn prqferreturj si 
nullum malum opus aut faoinus 
deaignaretur : tamen natura ni- 
hUominus corrupta est per origi- 
nals peccatum, quod nobis rations 
corrupti seminis agnatum est, 
quod ipsum etiam scaturigo est 
omnium aliorum actualium pec- 
catorum, ut sunt pravce cogita- 
tioneSj prava coUoquia, prave et 
scelerate facta. Sic enim scrip- 
turn legimus (Matt xv. 19) : ^ Ex 
corde oriuntur oogitationes malce.'^ 
Et alibi (Gen. vi. 5; viii. 21): 
^Omne jigmentum cordis tan- 
tu/mmodo malum est, a pueri- 

XII. Est etiam diligenter oh- 
servanda varia significatio voca- 
buli ^naturcBj cujus osquivocatione 
Manichcsi abutenteSy errorem su- 
um, occultanty muUosqtie simpli- 
ces homines in errorem inducunt, 
Quandoque enim ^ natura^ ipsam, 
hominis suhstantiam signijicatj ut, 
cum dicimus : Deus humanam 
naturam creavit. Interdum vero 
per vocahulum natures intelligitur 

XI. For Original Sin is not a 
particular transgression which is 
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 wei-e 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 springs 
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 

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



ingentwn^ conditio^ defectttSj aut 

vitium alun&fns rei^ in ipsa no- 

tura imitum et mhcBrenSj ut cum 

dicimus: Serpentis ruUura est 

ieere, kamints natura eat peccare 

tt peccatum, Et in hoc posteri- 

ore significatione vocahulum (na- 

iurx) non ipsam hominis mbstanr 

tiam, Bed (diquidy quod in natura 

aui substantia fixum injioirety de- 


XIIL Qtu>d vera ad Latina 
rnaHnda substantice et accidentis 
(iUinetj cum ea non shit Scrip- 
turn Sacres vocabulaj prceterea 
diam a pldfe non inteUigantur, 
aistinendum est ah Hits in pub- 
Ucis sacris condonibus^ ubi in- 
docta plebs docetur; et hao in 
re dinplidum et imdiorum me- 
rib hahenda est ratio. 

In scholia autem, et a/pud ho- 
mines doctos (quibtis horum vo- 
eabulorum signijlcatio nota esty 
et qui iisdem recte atque citra 
abusum uti possuntj proprie 
discementes essentiam aUctyus 
rei ah eOj quod aliunde ei acci- 
dii et per accidens inhcerei) in 
disputatione de peocato originis 
retinenda sunt. 

Nam hisce vocabulis discri- 
men inter opus Deij et inter 
opus Diaboli quam m^axime per- 

the temper, condition, defect, or 
vice 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 accidenSj&mce 
these are not expressions of Holy 
Scripture, and moreover are not 
understood by the common people, 
we ought to abstain from them in 
public 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 



spieue essplicari jpotest. Dtabo- 
lua enim substantiam nvUam 
crearcy sed iantummodo' per ac- 
Oldens J pennitterUe Domino j sub- 
stantiam a Deo creatatn depra- 
vare jpotest. 

Aet. II. 

Status CoNTROYERBiis. 

Cum, Aominis voluntas quad- 
TUjplicem Twheat considerationem 
[in vier ungleichen Stdnden] : 
primoj ante lapsum; secundoj 
post lapsum; tertiojpost regene- 
rationem; quarto^ post resur- 
rectionem camis : nunc qucestio 
prcecipua est tantum de volun- 
tate et vi/ribus hominis in se- 
cundo statu, quasnam vires post 
lapsum pHmorum parentum nos- 
trorumy ante regenerationem, ex 
seipso habeatj in rebus spiritu- 
alibus : an propriis viribus, an- 
tequam per Spiritum Dei fuerit 
regeneratus, possit sese ad gra- 
tiam Dei applicare et prceparare 
[sich zur Gnade Oottes schicken 
nnd bereiten'],^ et num gratiam 
divinam {guoe iUi per Spiritum 
Sanctum in verbo et Sacram^ntis 
divinitus instttutis offertur) acci- 
pere et apprehendere possit, nee ne. 

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

Abt. II. 

Statement of the Contbovbrst. 

Since tlie 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 
tlirough 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. 
and 270. 



Arwt'BMk'nvA, ] 

Siam^ doetrma d^ hoc articufoy cum immota ' 
rt^vli f»tfH divini cengrutnt. 

I De hoc negoHo hope eat ^deft^ 

dacirina et conjessio nostra : quod 

^iddicet haminis intellecina et ra- 

^io in rAit^ spiritualibna prorsus 

9int mca^ nihilque propriu vi- 

H&ui inteiligcre poasinL Stent 

Bcriptum est (1 Cot* iL 14): ^Ani- 

nudU homo non percipii ea, qu€E 

9Hnt Spiritus ; atuUUia iUi esty 

non potest intellitjei^e^ quia de 

rUualibus examinatar^ [wann 

€f wird von gsutlichen Sachen 

IL Credimus^ doceima et con- 

Jtmur etiam, voluntatem homi- 

^k nondum renaiamy $wn tan- 

t\im a Deo esse aversam^ verum 

^inimicam Deo factam^ ita^ 

kitntnodo ea velit et cupiat^ 

iUjm deUctetutj qwB mala aunt 

^ ^untati divinw repugnant. 

'Scriptum est enim (Gen. viii 21) : 

^'SeMus et cogitatio kumani cor- 

dis in malum p7'ona stint ah 

^dolmceniia sua,^ Itefii (Rom, 

^u 7): ^ Affectum earnia inimi' 

^itia est adversiia Deum^ neque 


The sound doctrine concerning this aritcle^ 
agreeable to the stead/att nth of the dtuine 

I* CoTiC€raix)g this matter, the fol- 
lowing is our faith, doctrine, and 
confeesion, to wit: that the under- 
standing and reason of man in spir- 
itual tilings are wholly blind, and 
iim\ nndei-st^nd nothing by tlieir 
proj>er powei's. As it is written (1 
Cor, ii, 14) : ' The natural man per* 
ceivetli not the things of the Spirit 
of God: for they are foolishness 
unto him: neither can he know 
them, because he is examined con- 
eerning spiritual things.'^ 

IL We believe, teach, and con- 
fess^ moreover, that the yet nn re- 
generate will of man is not only 
avei-se from God, but has become 
even hostile to God, so that it only 
wishes and desires those things, 
and is delighted with them, which 
are evil and oppoeite to the di- 
vine will. For it is written (Gen. 
viii. 21): *For the imagination and 
tliouglit of man's heart are prone 
to evil from his youth,' Also (Rom. 
viii. 7): 'The canial mind is en- 
mity against God: for it is not 

' Wt aiajUljr transfer the Scripture jmasages from our Authorized English Version. But this 
*»kl noc &nswer here, nor in sevenil other ciu^etj. The Gcimiui text af the Farmtila deviates 
in I Cor. iL H from Lutfaer*s Veiftion (e* m^tsi geistikh ffcrichtet sein)^ and the Latin text 
itntiee from the VoJgate and accords with the Germnn. Tyudale (1534) and ihe Hheims 
fanida (1582) transliLte on wvafftartKut^ ui^rpiVirai, *heaius6 he is spirituallj examined;' 
iftc Aatlicnia«d Version, ^because they Jire spiritually discerned/ 



enim legi mbjidtury ac ne po- 
test id quidem^ 

Itaque credimuaj quantum dbeatj 
ut corpus mortuum seipsum vivi- 
ficare^ atque sibiipsi corporalem 
vitam restituere poasity tantum 
abesseyut homOj qui ratione peo- 
oati spiritualiter mortuus estj 
seipsum in vitam spiritualem re- 
vocandi uUamfacuUatem kabeat; 
siout soriptum est (Eph. ii. 5): 
^Oum esaemus mortui inpeccatiBj 
conmv^amt nos cum ChristOj etc. 
(2 Cor.iii. 5) : 'Itaque etiam ex no- 
HsmetipsiSy tanquam ex nohisj non 
sumus idoneiy ut aliquid boni [et- 
was OutsY cogitemus; quod vero 
idonei sumuSj id ipsum a Deo est.'' 

III. Conversionem autem ho- 
minis qp&ratur Spiritus Sanctus 
non sine mediis^ sed ad earn effi- 
ciendam uti solet prcedioatione 
et €msctdtatione vei'bi Dei, sicut 
scriptum est (Rom. i.l6): ^Evan- 
gelion est potentia Dei ad sahi- 
tern omni credenti? Et (Bom. x. 
17): ^ Fides est ex auditu verbi 
Dei.'' Et sane vuU DominuSj 
ut ipsius verbum audiatuTj ne- 
que ad illius prcedicaHonem 
aures obdurentur (Psa. xcv. 8). 
JBuic verbo adest prcssens Spiri- 
tus SanctuSj et corda hominum 
aperity ut, sicut Zydia in Actis 

subject to the law, neither indeed 
can be.' 

Therefore we believe that bj 
how mnch it is impossible that 
a dead body should vivify itself 
and restore corporal life to itself, 
even so 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. 
6): ^£ven 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 
vdthout means, but is wont to use 
for effecting it preadiing and the 
hearing of the Word of God, as it is 
written (Bom. i. 16) : ^ The gospel 
is a power of God imto salvation 
to every one that believeth.' And 
(Bom. X. 17) : * Faith cometh by 
hearing of the Word of Gkni' And 
without question it is the jvill ci 
the Lord that his Word should be 
heard, and that our ears should not 
be stopped when it is preached 
(Psa. xcv. 8). With this Woid is 
present the Holy Spirit, who opens 

' The paraphrastic addition ' good' of the Gennan and Latin text is wanting in the Gieok 
and in Luther's Version. 



ApostolicU (xvL 14), diligeniev 

aUendanty et Ua convertaniuTy 

^ gratia et virtutd Spiritus 

Soiwti^ CUJU9 unius et solius opua 

^ haminw canverno. Si eniin 

Spiriiu9S€mcti gratia abait (Eoui. 

>Jt* 16), nostru7n vdle eS currere 

(1 Cor- iiL 7), nosirunh plantarey 

^eminara et ritfare^ prormis fru- 

<^l9QiiA> sunt; 81 mdelicet ille 

if^enmsniuvi )wn largiaturj sicut 

CAmtus inquit (John xv, 5) : 

*^Sin6 me nihil potesiis JucereJ* 

Et his quidem paucis verbis 

Christits libero arhitrio omnea 

tire* derogate omniaqns gratim 

^mm adtfcrilnt (1 Con i. 29 ; 2 

Cor.xii. b\ Jer. ix, 23): ^Ne quia 

<wuw Deo habeat^ de quo glorte- 



B^ttlio rcmtraria et/ahm doctrinct. 

iiamus igitur et damna- 
quos reeitaAimus^ er- 
twvsi, cum verbi divini regula 
^wn wngruentes. 

I. Prima delirum Philosopho- 

y%m Si<ncorum dogma^ qusmad- 

^ittdum €t Manichceorum Juro- 

fm, fui docuenmty omnia^ quw 

^fmiani^ necessarto Jieri, et ali- 

kr fiefi pror^uH fion posse, et 

J b s mmsm omnia coactum factre^ 

itiam «i| qu(E in rebus exiernis 

x'OfsUf eumque ad designanda mah 

j the Iicarte of men, in order that, 
as Jjjdia did (Acts xvi. 14), tUey 
may diligently attend, and thus may 
he converted by the sole grace and 
|>ower of the Holy Spirit, whose 
work, and whose work alone, the 
conversion of man is. For if the 
gmce of the Uoly Spirit is absent, 
our willing and rimningj onr plant- 
ing, sowing, and watering, aj*e wliol- 
ly in vain (Rom. ix. 16; lCor.iii.7); 
if, that is, he do not give the in* 
ereaise, as Christ says (John xv. 5) : 
* Without me ye can do nothing.^ 
And, indeed, in these few words 
Christ denies to free-will all powei* 
whatever, and ascribes all to divine 
gi'aee,* that no one may have wliere- 
of he may glory bef urc God ' (1 Cor. 
i. 29 ; 2 Cor. xii, 5 ; Jer. ix. 23). 

Rejection of contrary and faiit doctrine. 

We repudiate, therefore, and con- 
demn all the errors which we will 
now recomit, as not agreeing with 
tlie rule of the divine word ; 

I, First, the insane dogma of the 
Stoic philosophere, as also the mad- 
ness of the Man ichEeane, who taught 
that all things which come to pass 
take place by necessity, and can not 
pOBsibly be otlierwise ; and that man 
does all things by const mint, even 
those things w^hich he transacts in 
outward matters, and that he is 



opera et scdera {gtudia eunt libi- 
dines vagoej rapmosj ooedesyjhirtay 
e$ simiUa) cogi. 

II. Bepudiamtis etiam craasum 
ilium Pdagianorum errorem^ qui 
asserere non dubitaruntj quod ho- 
mo prOjpriis viribuSy sine g^*atia 
Spiriius Sanctis sese ad Deum 
convertere^ Evangdio crederey legi 
divince ex animo parere^ et hoc 
ratione pecoatorum remissionem 
ao vitam cetemam ipse promereri 

in. Prceter hos errores rejici- 
mus et Semipdagianorum faJr 
sum dogma^ qui docenty ftominem 
prcpriis viribus inchoate posse 
stuim conversionem : absolvere au- 
tern sine Spiritus Sancti gratia 
non posse. 

IV. Iteniy cum docetur^ licet 
horn/) non renatuSy ratione liberi 
arbitriiy ante sui regenerationevi 
infirmior quidem sity quam ut 
conversionis stuB initium JacerCy 
atqite propriis virilnis sese ad 
Deum convertercy et legi Dei toto 
corde parere valeat : tameuy si 
Spiritus Sanctis prmdioatione 
verbi initium Jeoerity stiamque 
gratiam in verbo homini obtu- 
lerity tum hominis voluntatemy 
propriis et nattrndibus suis vi- 
ribus quodamm^odo aliquidy licet 
id modiculumy infinwum, et Ian- 

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

II. We repudiate, also, that gross 
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. 

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

lY. Also the teaching that, al- 
diough unregenerate man, in re- 
spect of free-will, is indeed, ante- 
cedently to his i*egeneration, too in- 
firm to make a begiiming of his own 
conversion, and by his own powers 
to conveit himself to Ood,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, as it were, give some assistance 
and co-operation, though it be but 




piium admodum sitj e50/iwr<«V|sIight, mfiniij and languid, towaner 
nm ndjuvare^ atjue cooperari^ et Iiis coiivei'sioii, and can apply ai iu 
mipmth ad ffratiam apjdtcarey prepare hiuiself unto grace, appit is 

hend it, embrace it, and believe tly, 

praparare, ^im apprehtnderej am- 
fUdi^et Evangelio credere posse* 

V. Itefii^ hominefiij post rege- 
neraiionernj leyetn Dei perfecte 
Amnsare atgue implere posse^ 
nmjue impletionem esse nostrum 
tMm Deo justitiam^ qua vitam 
t^snom provierearaur, 

VI. Rejicimus etium dttmna- 
vmqtte Enthusimtarufn^ erro- 
ra», qid Jiuffitnt^ Deum imme* 

goepel. ce 

V, Alsi* tbat man, after regentis, 
ation, can perfectly observe ailcp 
f iiliill tlic law o£ God, and that this 
fulfilling 18 our righteousness be- 
fore God,, whereby we merit eter- 
nal life. 

VI. We also reject and condemn 
the error of the Enthusiasts,' who 
feign that God immediately, apart 

A'o^ absque verbi Dei audiiUjiiYom the hearing of the Word of 
«t sine Saerametitorum us^u^ ho- God, and without the use of the 

sacraments, draws men to liimself. 

viines ad se ircthere^ illuminaref 
jmtificare et salvare* 

Vn, Tiem^ Deum in conver- 

^me et regeneratione hominis 

^nhstjaiUiam et e^sentiam veteris 

^dam% et pnrcipue animain ra- 

Mionalefii j>enttus abolere^ novam- 

^m animm essentiam ex nihih^ 

'^ ilia conversions et regeneror 

^ione ereare, 

VIIL Ttem^ cum hi sermones 

-^siira decfarationem usurpantuTj 

videlicet hominis voluntas, 

9nie cemversionem^ in ipsa con- 

enlightens them, justifies and saves 

vn. Also, that God in the re- 
generation of man ntterly abolishes 
the substatiee and essence of the 
old Adam, and especially the ration- 
al soul, ami creates from nothing in 
that convei'si(»n aiid I'egeneratioTi a 
new essence of the soul. 

VIII, Also, when such etateraents 
as these are used without explana- 
tion, that the will of man, before 
conversion, in con version itself, and 

'^enione^ et post conversionernj ¥iiter conversion, is set against the 
Spiriiui Saneto repugnet^et guod\Ko\y Ghost, and that the Holy 

■ *B9ikmmaMtm' pooonhir, qm nefflecta prim- 
^^Bttiane iwr^t divini eaeiletttM revtiationes 

* EnihusiaatM ai-e rhotie who, neglecting the 
preaching of thi* divhie Woni yet expect ce- 
lestiaJ neveliitions of the Spirit. 


Cffpvntus 8anctU8 iis detur^ qui 
^ jpraposito et pertinoGtUr ym 
efssistunt. Nam Deus in con- 
srsiane ex nolentibua volentes 
acity et in volentibus habitat^ ut 
H^nguaUnua loqui solet. 

Quod vero ad dicta quasdam^ 
tu7n Patrum, turn Neotericorufn 
quorunddrn Dodorum aUinei : 
D&U8 trahity sed volentein trahit : 
et homini^ voluntas in conver- 
sione non est otiosay sed, agit 
diquid: judieamus haso fomuB 
sanorum verborum non esse ana- 
logo. Afferuntur enim hcec dicta 
ad confirmandam falsam opinio- 
nem de mrUms humani arbitrii 
in hominis conversioncy contra 
doctrinanij quos soli gratim di- 
viiioe id opus attribuii. Ideoque 
ab ejusmodi sermonibusy qnando 
de conversione hominis ad Deum 
agituvy abstinendum censemus. 

Contra autem recte docetury 
quod Dominus in conversionCy 
per Spiritus Sancti tractionem 
{id esty motum et operationem) 
ex hominibus repugnantihu^ et 
nolentibus volentes homines fa- 
duty et quod post conversionem 
in qiwtidianis pomitentioi exer- 
citiis hominis renati voluntas 
non sit otiosay sed omnibus Spi- 
ritus Sancti operibuSy quce iUe 
per nos efflcity etiam cooperetur. 


Ghoet is given to thoM who of set 
purpose and obstinately resist him. 
For God in conversion ofunuAUing 
men makes toilling menyond dweUa 
m ^ tri22»n^, as Augustine is wont 
to speak. 

But as conoems certain dicta, 
both of the Fathers and of certain 
modern doctors, such as the follow- 
ing : Ood drawsy but dravos a mil- 
ing many and man^s vnU in eonr 
version is not idlcy 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 confirming 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. 

Button 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 


Item^ quad D. Lntheriis 
ipiitj h&minig voluntatem in 
mustviione pure passive se ha- 
kri: id rede el dexti^e esi acci- 
piendum, mddioet^ re^pectu di- 
mv gratice in acccmdendis novis 
moiibus^ hoc estj de to tnteUigi 
oprtety quundo Spiritus Dei per 
f^um auditumj aut per itsum 
S§cramentorum hoininia volim' 
t9i€m Ofgreditur, et conversionem 
$tfue regenerationetn in hamine 
9fetatwt^ Pmtqtmiyi enim Spi- 
nto Sanctis hoc ipsum jam 
dpenUuM e^t atque effect t^ hmni- 
niiqne voluntatem sola siui di- 
ma vifiute et operations im- 
mutami tUque renovavit : tunc 
mem /loniinia nova ilia volun- 
Pf ifuirumentum est et organon 
lUi Spiritus Saneti, ut ea non 
mdo gratiam appre/iendat^ v&- 
f*«w ctiam in operibiis sequenti- 
^ Spiritui Sancto cooperetur. 
Rdinquuntur igitur ante con- 
.kominis duce tantum 
oausas {ad conversio- 
nim efficacee)^ nimirum Spiritus 
SanctMj et verbum Deiy quod est 
jgimmentum Spiritus Sancti, 
JW eonversionetn hominis effimt} 
Uqc verbum homa certe audire 
Akf^ sed iamen ut illud ipsum 

IX. Also, whereas Dr. Luther 
has written that the wili of man in 
coiiver8ioii \b purely pamive^ tJiat is 
to be received rightly and fitly, 
to wit : in respect of divine grace 
in kindhng new niotiuiis, that is, 
it ought to be nnder&toud of the 
momeut M'hen the Spirit of God, 
througli the hearing of the Word or 
through the use of tlie saL-rainents, 
lays hold of the will of man, and 
works conversion and regenera- 
tion in man. For after the Holy 
Spirit has already wrought and 
effected this very thing, and has 
changed and renewed the will of 
man by hm own divine virtue and 
working alone, then, indeed, this 
new will of man is tlie instnnnent 
and organ of God the Holy Ghost, 
80 that it not only lays hold of 
grace, but also co-o]>emte8, in the 
works which follow, with the Holy 

There are, therefore, left befoi'e 
the eonvei'sion of man two efficient 
causes only (efficacions to conver- 
sion), that IS to say, the Holy Spirit 
and the Word of God, which is 
the instriiinent of the Holy Spirit 
whereby he effects the conversion 
of inanJ This Word man is, wit!i- 
out question, bound to hear; but. 

* Agutiit McUncbthoD, who in hij Ijiter years taught that there are three cAiises of con- 
«B»iofi rb«etjr eotnbinedf aamclv% the Holy Spirit (the creiitivo couae), the Word of God (the 
>), «id tht con»entintj wtU of miin. See VoL L p. 262, 




vera fide cmplectaiwry nequa- 
quam suis virib%t8 propriisj sed 
sola gratia et oper^Uione Dei 
Spirittts Sancti obtinere po- 

Abt. m. 


Status CoNTBOYBRSiiB. 

Una/nimi consensu {ad normam 
verH divinij et senterUiam Ath 
ffustatuB Confessionis) in JEode- 
sits nostris docetur, nos pecoa- 
tores longe miserrimos sola in 
Christum fide coram Deo justi- 
ficari et salvari, ita ut Christus 
solus nostra sit Justitia. Hie 
autem Jesus Christus^ Sdl/vator 
nostcTj et justitia nostra^ verus 
Deus est et verus homo: etenim 
divina et humana natures in 
ipso sunt personaliter unita. 
QtiCBsitum igitur fuit: secun- 
dum quam naturam Christus 
nostra sit justitia f Et hoc oc- 
oasione duo errores^ et quidem in- 
ter se pugnantes, Ecdesias quas- 
dam perturbarunt. 

Una enim pars sensity Chris- 
tum tantumm^odo secundum di- 
vinam naturam esse nostramjus- 
titiamj si videlicet ille per fidem 
in nobis habitet : etenim om7iia 

nevertihelesB, he is in nowise by his 
own powers able to obtain the ben- 
efit of embracing it in tme faitb^ 
bnt only by the grace and working 
of God the Holy Ghost 

Abt. m. 

befobe ood. 

Statxmbht of the Comtsoterst. 

By uuaniraons consent (accord- 
ing to the mle of the divine Word 
and the judgment of the Augsbnig 
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 
true God and true man; for the 
divine and human natures in him 
are personally united (Jer.xxiii.6; 
1 Cor. i. 30 ; 2 Cor. v. 21). It has 
therefore been asked: According 
to which nature is Christ our right- 
eousness? And by occasion of this, 
two errors, and these contrary the 
one to the other, have disturbed 
certain churches. 

For one part has held that 
Christ is our righteousness only 
according to the divine nature, if, 
that is, he dwell by faith in us; 
for that all the sins of men, coni- 



^ifminttm peccata^ coUata nimi- 
mm cum ilia per Jldem inAabi- 
tmte J/iviniiat^j eue instar tinius , 
pttukc ofuWj own magna tnarii 
mp(mtice. Contra hanc opinio-^ 
nm alii quidaTn asseruerunt^ 
ChrUtum 6^e nostram coram 
Deo jttsiitiamf duntaxai aecun- 
dnm kumanam naturam. 


<^tr£ra doOrina piarmm Eccletiarum^ uiriqUB 
C0mm€moraiQ trrori oppQsila, 

i Ad refeUendum utrumque 

^mnm^ credimiiSy docennis et 

^hfiiemur nnanimiter, quod 

t^ristus vere ait nostra juatitia^ 

«wf Utmen neque secundum so- 

^Swn divinam naturam^ neque 

'"^fcundutn solam humanam na^ 

Murom : sed totus CAnstus^ se- 

^undnm utramque naturamj in 

-^oh videlket oiedi^ntia sua^ 

^mm Patri ad mortem nsque 

^kolutissimam. Deus et Aomo 

^jmf^stitit^ eaqne n^bis peccatorum 

«>mnft*i» remisHonem et vitam 

^9Etsmam promeruiL Sicut scrip- 

mt^m est : * Sicut per inobedien- 

P^^sm unius Aominis peccatores 

tsonsfituti sunt mnUi : ita et per 

"^ius obedientiam justi cotistiiu- 

miur muliP (Eoui. v. 19), 

n. CredtTnus igitur^ dacemus 
ft corijiismur, hoc ipsum nostram 
me coram Deo jwtitiam, quod\ 

pared witli tliat Godhead thus iu* 
dwelling by faiths are like one 
drop of water compared witli tlie 
broad sea* Against this opinion 
others^ indeed, have asserted that 
Christ is our rigliteoiisness before 
God^ only according to his human 


Tke atnmd doctrine of tjvdlg ckmrches oppoted 
t& hath of the fore-meniioned errarM^ 

I. To overthi'ow both errors we 
nnaniinonsly believe^ teaeh.and coo- 
fess that Christ is truly our right- 
eoQsnesB, but yet neither accord- 
ing to tlie divine nature alone, nor 
according to the human nature 
alone, but t!ie whole Christ ac- 
cording to both natures, to wit: 
in his sole, most absolute obedi- 
ence which he rendered to tlie 
Father even unto deatli, as God 
and man, and thereby merited for 
us the remission of all our sins 
and eternal life. As it is writ- 
ten : ' As by one man's disobe- 
dience many were made sinners, 
so by the obedience of one shall 
many be made righteous' (Rom. 

IL We believe, therefore, teach, 
and confess that this very thing is 
our righteousness before God, name- 



Dominus nobis peeoata remittit^ 
ex mera ffratiaj absque vUo re- 
spectu jmecedentium, prcesenr 
tiuniy aut conaequentium noetro-^ 
rum operumj dignitatis^ aut me- 
riii. lUe enim donat atque im- 
putat nobis justitiam obedien- 
tial Christi ; propter earn Justi- 
tiam a Deo in gratiam recipi- 
mur, et jtisti reputamur. 

III. Credbnus etiam, docemus 
et confltemur, solam fidem esse 
illud medium et instrumentum^ 
quo Chf*istum Salvatorem, et ita 
in Christo justitiam iUam^ qua 
coram judicio Dei consistere 
potest, apprehetidimus : propter 
Christum enim, fides- ilia nobis 
ad justitiam imputatur (Bom. 
iv. 5). 

IV. Credimus prceterea^ doce- 
mus et confitemury fidem Ulam 
justificantem non esse nudam 
notitiam histories de Christo, sed 
ingens atque tale Dei donum, 
quo Christum, Redemtorem no- 
strum, in verbo Evangeiii recte 
agnoscimus, ipsique confidimus: 
quod videlicet propter solam ip- 
sius obedientiam, ex gratia, re- 
missionem peccatorum habeamus, 
sancti et justi coram Deo Patre 
repviemur, et cetemam salutem 

V. Credimus, docemus et con- 
fitemur^ vocahvlum ^Justificare^ 

\y, that God remits to as our Bins of 
mere grace, without any respect of 
our works, going before, present, or 
following, or of onr worthiness or 
merit For be bestows and impntes 
to us the righteousness of the obe- 
dience of Christ; for the sake of 
that righteousness we are received 
by God into &tvor and accounted 

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 (Eoul 
iv. 5). 

IV. We believe, moreover, teaeh^ 
and confess that this justifying 
faith is not a bare knowledge of the 
history of Christ, but such and so 
great a gift of God as tliat 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 etemal 

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



pArasi SoripturcB Sacrce, in hoc 
articidoj idem dgnifiearey quod 
absolvere a jpeccatie, ut ex dicto 
Salamonis (Prov. xvii. 15) intel- 
ligi potest: 'Qui ju9tijicat im- 
pium, et qui condemnat justum^ 
(ihominainlia est uterque apud 
Deum.^ Item (Eom. viii. 38): 
^ Quia cuxmeabit electoa Dei t 
Dtm est qui justifioat.^ 

Et, si quando pro vocabtdo 
judificationis vocabtda regenerar 
tionis et vivifkationis usurpan- 
tur {quod in Apologia Augus- 
ims Confessionis Jitctum est), 
iitnt ea in ilia superiore signift- 
eatione aocipienda. Nam alias 
ea voces de hominis renovations 
intdUgendcs sunt, quos a fidei 
justificatione recte discerniiur. 

YL OredimuSy docemus et con- 
fUemur etiam, etsi vers in Chri- 
itum credentes et renati mvUis 
infirmitatiims et noevis usque ad 
mortem sunt obnoxii : non tamen 
HUs vel dejustitia, qiue per fidem 
ipsis imputaturj vel de cstema 
iokUe esse duUtcmdum, quin po- 
tius finniter iUis statuendum 
use \vor gewiss halten soUen], 
quod propter Ghristum, juxta 
promissionem et imm>otum ver- 
hum Evangdiiy Deum sibi pla- 
eatum habeant. 

article, conformably to the usage of 
Holy Scripture, signifies the same 
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 itegenera- 
tion and Yivification are used (as is 
done in the Apology of the Augs- 
burg Confession), these worfs 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 
bom 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. 



VII. Credimvsy docemtcs et oon- 
fitemuTj quod ad conservandam 
puram doctrinam de justitia 
Jidei coram Deo^ necessarium 
sity ut partictUcB exclusivce (gut- 
bus Apostolus Paulus Christi 
meritum ab operibus nostris 
prorsus separate solique Christo 
earn gloriam tribuU) quam dilu 
gentissime retineantury ut cum 
Paulus scribit : ex gratia^ gratis, 
sine meritis, absque lege, sine ope- 
ribuSy non ex operihis, Qucb omr- 
nia hoc ipsum dicunt: ^Solajide 
in Christum justificamwr et sal- 
vamur^ (Eph. ii. 8 ; Bom. i. 17; iii. 
24; iv.3 sqq.; Gal. iii. 11; Heb.xi.). 

VIII. CredimuSy docetnus et 
confiternury etsi antecedens • con- 
tritio et svhsequens nova obedir 
entia ad articulum jvstijicationis 
coram Deo no?i pertinent: non 
tamen talem fidem justijicantem 
essefingendamy quce una cum mor 
lo proposito peccandiy videlicety et 
contra conscientiam agendiy esse et 
stare possit. Sedpostquam homo 
per fidem est justificatvSy turn ve- 
ram Ulam et vivam fidem esse per 
caritatem efficacem (Gal. v. 6), et 
bona opera semper fidem justifir 
cantem sequiy et una cum ea, si mo- 
do vera et viva fides esty certissims 
deprehendi. Fides enim vera nun- 
quam sola esty quin caritatem et 
speyn semper secum habeat. 

VII. We believe, teach, and con- 
fess that, for the preserving of the 
pure doctrine of the righteousness 
of faith before God, it is necessaiy 
that the exclusive 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 graccy freely y without 
our desertSy without lawy vnthout 
worksynotofworks^ All which ex- 
pressions amount to this: ^ By faith 
in Christ alone are toe 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, although 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 j usti- 
fied by faith, then that true and liv- 
ing faith works by love (Gal. v. 6), 
and good works always follow justi- 
fying faith, and are most certainly 
found together with it, provided 
only it be a true and living faith. 
For true faith is never alone, bnt 
hath always charity and hope in 
its train. 



AsmTHBnSi 8bu Nsgativa. 
S^eetio amtraricB et/alsm doctrinct. 

Mepudiamus ergo et damnor 
Qmnia falw^ dogtrmta^ qttct 
jam recitabimt^, 

L ChristuTTh esse justUiam, no- 
9iram ^olumnwdo secundum di- 
nmm naiurarn. 

IL Christum esse justitiam no- 
Umn tantitmviodo juxta kuma- 
mh naturam, 

III. In dictis Prapheticis et 
ApstoUcisy nhi ds justijicatione 
jidei aptuTy vocahula ^jusitji- 
WW* H ^justiircarV non idmn 
meae a peccatis absolvere et ab- 
iriri, U remissionetn pec^^torum 
mnjui: sed nos per caritatem^ 
tf Spiritu Sancto in/asam^ per 
^utes et per opera, qm^ a ca- 
Htate pramanaiit^ reipsa coram 
Jko justos fieri, 

IV. Fidem non respicere in so- 
Christi obedientiam^ sed in 

ivinam ejus naturam ; quaienns 
ea in nobis habitet atque 
?, ut per earn inhahitatio- 
peceata nostra tegantur, 

V. Fidem esse talem fiduciam 
^n Aeditntiam Christi., qum pos- 
*if ill ee> eiiam homine permanere 
^ i^mstere^ qtd vera pwniteniia 

AitTtrEE«i8, OB Negattvb. 

Rejection of opp&site and/aUe doctrine. 

We repudiate, tbei'ofure, and con- 
demn all tlie fal&e dogmas, which 
we will now recownt: 

I* That Christ is our righteous- 
ness only according to his divine 

II. That Christ is our righteous- 
ness only according to his human 

UL That in the prophetic and 
apostolic declarations, which treat 
of the righteousness of faith, the 
words Jnsttft/ and to be justified 
are not the same as to ahsulve and 
he absolved from sins, and to ob- 
tain remission of sins, but tliat we, 
through love infused by the Holy 
Ghost, through tlie virtues and 
through the works which flow forth 
from charity, become in very deed 
righteous before God. 

IV, That faith does not have re- 
spect to the sole obedience of Christ, 
but to his divine nature, so far as 
that dwells and is efficacious in us, 
so that by that indwelling our sins 
are covered. 

V. That faith is such a confidence 
in the obedience of Christ as can 
abide and have a being even in that 
nmti who is void of true repentance, 

(oreat^ et uH caritas non seqim- ' and in whom it is not followed by 
sed qiii contra conseientiafn \ charity, but who contrary to con- 
tis persemret* | science perseveres in sins. 

Xou IIL-I 



VI. Non ip8um Deum^ aed tan- 
turn dona Dei in credentibus ha- 

VIL Fidem ideo aahitem nobis 
conferre^ quod novitaa iUa^ gtUB 
in dilectione erga Deum et proxi- 
mum consistitj per Jidem in nobis 

VIII. Fidem in jvstifioationis 
negotio primas quidem partes te- 
nerej sed tamen etiam renovatio- 
nem et caritatem ad Justitiam 
nostram coram Deo pertinere^ ita 
ut renovatio et caritas quidem 
non sit p^'incipalis causa nostras 
justitics: sed tam^n justitiam no- 
stram coram Deo (si ahsint reno- 
vatio et caritas) non esse inte- 
gram et petfoctam. 

IX. Credentes in. Christum co- 
ram Deo juntos esse et salvos^ si- 
mxd per imputatam Ohristi ju- 
stitiam^ et per inchoatam novam 
obedientiam, vely partim quidem 
per imputationein justitias Chri- 
stij partim vero per inchoatam 
novam obedientiam. 

X. Promissionem gratice nobis 
applicari per fidem in cords^ et 
proderea etiam, per confessio- 
nem^ quce ore fity et per alias vir- 

XI. Fidem non justificare sine 
bonis operibuSf itaque bona opera 
necessario ad justitiam requiri^ et 

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

YII. 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 i*enewal 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- 

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 acts. 

XI. That faith does not justify 
without good works, that therefore 
good works are necessarily required 


\ 90rum pnx$entia hominem 
jmi^cari non posse. 

Abt. IV, 

Status CJontrovehsi^b. 

In doctrina de bonis operihus 
dm contraversue in quibusdam 
Ecdmis ertct sunt. 

I. Primum achmna inter Theo- 

%»# quosdum fa4^xiin mi^ cum 

^ii as9$rermU^ bona opera neces- 

ad mlutem^ impossiiih 

salvari sin^ bonis apenbusy 

^ nemifienh unquam fdne bonis 

0periius salvaium esse : alii vero 

^oca^U^ bona opera ad salutem 


ll,Alierum schisma inter T/ieo- 

nonnnths super vocabtdis 

riuni' H ^libenmi' ortum 

mL AUera enim pars contendttj 

vocabtdum ^ necessarium^ non esse 

uturpandufa de nova obedieutia : 

«ai7» enim non a necessitate qua- 

iam et coe^ione^ sed a spontaneo 

firitu [aw* freiwiUitjen Geiste] 

prmnanare. Altera vero pars 

meaiubim ^ nee^sariutn'* prorsus 

Minmidum censuit ; propterea^ 

fuod ilia obedieutia non in no- 

dra arbiirio poriia et libera sit, 

std homines renatos iUud obse- 

fuittm debere prcestare. 

for righteousness, and that inde- 
peodeiitly of their being pmsent 
man can not be justified. 

Akt. IV. 

Statkhekt of the CoirrBOVERST. 

Rcsi>ecting the doctrine of Good 
Works, two eoiitrosersies have 
arisen in certain churehcs: 

I. The first schism among certain 
theologians arose when some as- 
serted, that good works are nec- 
essary to salvation, and that it is 
impossible to be saved without good 
works, and that no one was ever 
saved without good works; while 
others taught that good works are 
detrimental to salvation. 

n. The other schism has arisen 
between certain divines concerning 
the te]*rns 7ieecssary and//"t^<?- For 
the one part contends that tiie term 
necessary sliould not he used con- 
cerinng the new obedience, for that 
this flows not from any necessity 
or constraint, but from a volun- 
tary spirit But tlie other part 
judges that the term necessary 
should by all means be retained, 
inasmuch as this obedience is not 
left to our mere will, and there- 
fore is not free, but that regener- 
ate men arc bound to render such 



Et dum de oamm&maraHa UUs 
vooahulis dufptUatum est, tandem 
etiam de reijpsa fuit dUcepta- 
turn. Alii enim contenderunty 
Legem wpud Chrietianos proraue 
non esse docendam, sed tantumr 
modo doctrina Evangelii homines 
ad bona opera invitandos esse: 
alii hanc apinionem impuffna- 


Sincera Ecclema doctrina de hoc eonirover^ 

Ui hce controversioe aolide et 
dextre explicentur atque decidan- 
tuvy hcec nostra fides, doctrina et 
confessio est 

I. Qiiod bona opera veramfidem 
{si modo ea non sit mortw^, sed 
viva fides) certissim^ atque indu- 
bitato sequantur, tanquam fruc- 
tus bonce arboris. 

II. Credimits etiam^ docemus et 
confitermir, quod bona opera pe- 
nitus exclvdenda sint, non tan- 
turn cum de jttstifioatione fidei 
agitur, sed etiam cum de salute 
nostra cetema disputalur, sicut 
Apostolus perspicuis verbis tes- 
tatur, cum ait (Eom. iv. 6) : 'Sicut 
et David dicit, beatitudinem ho- 
minis, cui Deus accepto fert 

And ont of this disciUBion oon- 
cerning the aforementioiied temiB 
there arose at length a dispute con- 
cerning the material fact For some 
have contended that the law ought 
not to be tanght at all among Chris- 
tians, but that men should be in- 
vited to good works by the doctrine 
of the gospel alone. Others have 
impugned this opinion. 


The mund doctrine of the Ckurek eemeerwiMg 
thia eontroweng. 

In order that these controverBies 
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 fmits 
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 oar 
eternal salvation is discussed, as the 
apostle bears witness in clear words, 
when he says (Eom. iv. 6): ^Even 
as also David describeth the bless- 
edness of the man to whom God im- 

* *■ Good works do spring out necessarily of a true and liyelv faith ; insomach that hj 1 
a lively fiiith may be as evidently known as a tree discerned by the fruit.' — XII, Article of 
the Church of England. 



jutUHanh sine operibus. Beaiiy 

^[warum remieacB aunt iniquitateSj 

4 quorum tecta sunt peccata. 

Beatue vir, cui twn imputavU 

Dominue pecccUum, etc Et alibi 

(Eph. iL 8 sq.) : ^ Gratia^ inquit, 

^tstis salvatiy per fidem^ et hoc 

non ex vobiSj Dei enim donum 

ei^ non ex operibuSy ne quia glo- 


IIL Oredimuay docemua et con- 
fiemurj omnea quidetn homineaj 
fneeipue vera eoa, qui per 8pi- 
ritum Sanctum regenerati aunt 
It rtnovatij ad bona opera Jbr 
denda d^itorea eaae. 

lY. Et in hoc aententia vocalnUa 

Sla ^neeeaaariumy ^debercy ^opor- 

tere^ [^nothiffy ^aoUeny und ^miia- 

Ml'] recte uautpantur, etiam de 

rmatia hominOmay et cum forma 

ionorum verborum nonpugnant 

V. Sed tamen per vocabula 

^mcaaHtaSy ^neceaaariumy quando 

vidaUcet de renatia eat aermOy 

non intdligenda eat coactiOy aed 

tantum d^ita iUa ohedientiay 

quam vere credenteay quatenua 

renaU aunt, non ex coadionCy 

out eompulau legisy aed libero 

et apantaneo apiritu prcBatanty 

quandoquidem non ampliua aub 

lege mint^ aed aub gratia (Bom. 

TL 14 ; vii 6 ; viii. 14). 

YL Oredimua igitury docemua 
et eonfitemuTy cum dicttuTy reria- 

puteth righteonsDess without works, 
saying, Slessed are they whose in- 
iquities ai'e forgiven, and whose sins 
are covered. Blessed is tlie 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' 
IIL We believe, teach, and con- 
fess that all men, indeed, but 
chiefly those who through the 
Holy Spirit are r^enerated and 
renewed, are debtors to do good 

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 

V. But, nevertheless, by the terms 
neceaaity, neceaaaryy 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 (Bom. vi. 
14 ; vii. 6 ; viii. 14). 

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



t08 bene operari libera et span- 
taneo spiritu^ id non ita acci- 
jpiendum esae^ quod in hominis 
renati arbitrio rdictum sit^ bene 
aut male agere^ quando ipsi vi- 
sum fueritj ut nihilaminua tOr 
men Jidem retineatj etiam^ in 
j>eccati8 ex propoaito j>er8everet. 

VII. Hoc tamen nan (ditef% 
quam de spiritu hominis jcMn 
liberato intelligendum estj sicut 
hanc rem ipse Christus^ ejusqtie 
Apostoli declarant (Bom. viii. 
16): quod videlicet spiritus ho- 
minis liberattcs bene operetury 
non formidine pomcCj ut ser- 
vuSy sed justitioR amore^ qtuilem 
obedientiam JUii prcxstare so- 

VIII. Hanc vero libertatem spi- 
rittts in electis Dei Jlliis non 
jperfectamy sed multiplici infir- 
mitate adhuc gravatam agnosci- 
musy quemadmodum D. Patdus 
super ea re de sua ipsius per- 
sona conqueritur (Rom. vii. 14 
sqq.; Gal. v. 17). 

IX. Illam tamen infmnitatem 
Dominies electis suis non impu- 
taty idque propter Mediatorem 
Christum, Sic enim scriptum 
est (Rom. viii. 1): 'NihU jam 
damnationis est his, qui in Chri- 
sto Jesu sunt^ 

X. Credimus prmtereay dace- 
mus et conjUemury jidem, et salu- 

that the regenerate do good work/ 
of a free and spontaneons 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,neverthele8S,i8 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 worka^ 
not, as a slave, from fear of punish- 
ment, but from love of righteous- 
ness, such as is the obedience wliich 
children are wont to render (Bom. 
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. 14-26 ; GtaL 

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 . 


m nohis conservarij aui re- 
(merif tion per opera^ sed tantuf/i 
fir Sjnritum Dei^ et per Jidem 
\^ BcUicet solus custoditur), 
km auUm opera testhnonia 
m^ quod SpirituB Sanctm prae- 
HM sUy aique in nobis haiiiet. 

F<daa doeirtnft^ mpcriori rtpugnans. 

I. Rejicimiis igitur et damna- 
^uf subsequefUes phrases^ cum 
iiocUur: bona opera neceasana 
^m ad saluiem ; neminein un- 
^mok sine bonis opcribus salva- 
/«tffi/ impossibile esse Hne bonis 
operibus salvari} 

R Repudiamus et darnnamus 
nudam /tanc, offendicuU plenani^ 
et VkristiamjR disciplifUE pernio 
eimm phrasin : bona opera nox- 
ii <4se ad salntem? 

% enim postretnis tempori- 
non fnintis necessarium est^ 
•r komities ad rede et pie vi- 
^ftdi ratiofiem bonaque opera in^ 
titeiUur aique vioneantur^ quam 
^^€ssarium slt^ vC ad deelaran- 
inn fid^m atque gratitudineni 
mam erga Deum in bonis operi- 
im sese exerceant : quam ne^es- 
mrium eet^ cavere, ne bona opera 
io justijicationiji admiscean- 
Non minus enim /wmines 
^pieurea persuasione de Jide^ 

are preserved or retained in us not 
by workej but only by tlie spirit 
of God and b}^ faith (by which, 
namely, salvation is guarded), and 
that good works ai-e a teetimony 
that the Holy Spirit is present and 
dwells in us. 

FaUt doctrine opjmsed (a thnt abave stated. 

I. We i^ejeet, tlierefore, and con- 
demn the following plirases^ when 
it is taught : That good works are 
necesaary to salvation ; that no one 
has ever been saved without good 
works; that it m impuasible to be 
saved without good works. 

IL We repudiate and condemn 
tlxis bald phrase, full of offense 
and pernicious to Christian disci- 
pline : That good works are detri- 
niental to salvation. 

For in these last tiraes it is not 
less necessary that men should be 
adtnoni&hed to a right and pious 
manner of living and to good works, 
and reminded how necessary it is 
that they should exercise themselves 
to declare and set forth their faith 
and gratitude towards God by good 
works, than it is necessary to beware 
lest ffood works he minified in the 
matter of Justification. For men 
may incur damnation no less by 
an Epicurean pemuasion concem- 

Agftiofit Major. 

* Agninst Amsdoif. 




quam Pharisaioa et Papistioa 
Jlducia in propria opera et merita 
damnationem incurrere poaeunt 
IIL Prceterea reprobamus atque 
damnamua dogma iUud^ quod 
fide% in Christum non amitta- 
tWj et SpirUus Sanctue niki- 
lominua in homine haintetj eti- 
amsi sciens volensque peccet; et 
quod mncti atque electi [die Hei- 
ligen und Au8erwaMten'\ Spiri- 
turn Sanctum retineant, tametsi 
in adulteriumy aut in aUa acdera 
protabantur^et in iie perseverent. 

Abt. V. 


Status Comtboyxxsia 

QuceHtum fuit: an Evange- 
Hum proprie sit tantumm/>do 
concio de gratia Dei, qucB remis- 
sionem peocatorum nobis annun- 
eiet: an vero etiam sit concio 
pcmitentuxj arguens pecoatum inr 
credulitatisj quippe quce non per 
Legemy sed per Evangeiion dun- 
taxat arguatur. 


ShMra doetrma^cum nmrma verbi Dei eon' 

L OredimuSy dooemus et confite- 
mur, discrimen Legis et Evange- 
liiy ut darissimum quoddam lu- 
men [ein hesonder herrlich LicfW], 

ing faitli than by a Pharisaio 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 
dwelU 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. 

Abt. V. 

of the law and the qosfel. 

Statbmbht of thb Controybbst. 

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. 


Sound doctrine agreeing with the nde of the 
Word of God. 

L 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 

iuiffulari diligentia in Eoclesia 
/W r§tinendufn ease, ut ver6um 
Dn^jvscia admonitionem D^ Pan- 
//, udU gecati queat 

H Crediftui^j docemuB et con- 

Jlkmury Legem esse proprie doc- 

trinam divinitus revelatam^ quct 

doceatf quid Justum Deoque gror^ 

Hm $U; qum etiam^ quicquid 

pMoium est^ et voluntati divinw 

oiversaiur^ redarguaL 

UL Quare^ quicquid extat in 

fiiieris^ quod peccata ar- 

revera ad Legia condo- 

nfl» periinet 

Vf, Evangelion veto proprie 

%fn €886 oenaetnusj qm^t 

quid homo credere debeat^ 

Dei non aatisfedty et 

Ocirco per eandem damnatur: 

iioetf guod ilium credef^e opor- 

lif, Jemtm Christum omnia pec- 

e^piu88e^ atqiie pi'o lis aa- 

el retnissionem pecca- 

kfum^ justitiam coram Deo con- 

uttmiem et vitam, ceternmn^ n^ullo 

fnimtjenienle peecatoris illiua me- 

rUo, impetrasae. 

V. Cum autem vocabidum 
'Emngelii^ non semper in una 
ndemque significatione in Sacra 
Scripiura usurpetur^ unde et dia- 
tmsio iO'Q primum orta eat : cre- 
dimua^ docemvs et confitemur^ ai 
vooabulum ^EvangeliV de iota 
Christi doctrina accipicUury quam 

special diligence in the Church of 
God, in order that the Word of God, 
agreeably to the aduioiiition of St. 
Paul, may be rightly divided. 

II. We beh*cvej teach, and con- 
fess that tlie Law is properly a 
doctrine divinely revealed, which 
teaches what is just and acceptable 
to God, and whicli also denounces 
whatever is sinful and opposite to 
tixe divine will* 

IIL Wherefore, whatever ifi found 
in the Holy Scriptures which con- 
victs of sins, that properly belongs 
to the preaching of tlie Law. 

IV, The Gospel, on the otlier hand, 
we judge to be properly the doctrine 
which teaches what a man ooglit to 
belie\'e who has not satisfied the 
law of God, and therefore is con- 
demned by the same, to wit: that it 
belioovcs him to believe that Je«<u6 
Christ has expiated all his sins, and 
made satisfaction for them, and has 
obtained remission of sins, right- 
eousness which avails before God, 
and eternal life without the inter- 
vention of any merit of the sinner. 

V* But inasmuch as the word 
Gospel is not always used in Holy 
Scripture in one and the same sig- 
nification, whence also that dissen- 
sion first arose, we believe, teach, 
and confess tliat if the term Gospel 
is nnderstood of the whole dtx'trioe 
of Chidst, wliicli he set forth in liia 



ipse in MiniMerio auo (^emad- 
modum et ^ua Apostoli) profes- 
8U8 est {in qua signijlcatione 
Mark i. 15 et Acts xx. 21 vox 
iUa U8urpatur)y rede diet et do- 
ce7*iy Evangelium esse concionem 
de jHBfiitentia et remissione pec- 

VI. Quaiido vera Lex et Evan- 
gdion^ sicut et ipse MoiseSj ut 
Doctor Legis^ et ClirisiuSy ut 
Doctor Evangelii^ inter se oonfe- 
runtur: credimuSy docemus et 
confitemur, quod Evangelion non 
sit concio pcenitentioB^ arguens 
pecoata : sed quod p7*oprie nihil 
alivd sitj quam laetissimum 
quoddam nundum^ et concio ple- 
na comolationisj non arguens aut 
terrenSj quandoquidem conscien- 
tias contra terrores Legis sola- 
tu7'j easque in meritum solius 
Christi respicere jvhet^ et dtd- 
cufsima prcedicatione^ de gratia 
et favore Dei^ per meritum Chri' 
sti impetratOy rursus erigit. 

VII. Qu^d vero ad revelatio- 
nem peccati attinet, sic sese res 
hahent. Velum iUud Moisis om- 
nium hominum oculis est obduc- 
tum, quam diu solam Legis con- 
cionemy nihil autem de Christo 
audiunt Itaque peccata sua ex 
Lege non vere agnoscunt : sed 
aut hypocrites fiunt, qxd jvstitioe 
propria^ opinione turgent, qnales 

miuistry, as did also his apostles 
after hiin (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. 

VL 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 tliat 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. 

YII. But as respects the revelft* 
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 
nothing of Christ. Therefore they 
do not, by the Law, truly come to 
know their sins, but either become 
hypocrites, swelling with an opinion 
of their own righteousness^ as were 


oHm imnt PKarUmiy aut in pec- 
mtis mis dey^ranty qvod' tltuias 
^pditor UU fecit. Earn ob can- 
ChristuB sumeii Mi Legem 
i^mndam epiritualiter (Matt, 
1.21 sqq. ; Rom. viL 14)^ et hoc 
wnda ira Dei de ash revelatur 
9Wf§t mnnes peccalores (Kom. i, 
IS), !</, vera LegiB senientia in- 
Utkda, animadvertatur^ quanta 
«/ ilia ira, Ei sic detnum pec- 
tstm'eB ad Legem refnissi vere 
ti ricie peccatu sua agnoscunt 
Tdtm vera peccaiarum agiiitio- 
fltw solus Moises nu7\guain ex 
ipm extornuere poiuisset 

Etn igitur conmo ilia de pas- 

^me H morte Christi Filii Dei^ 

¥*YriUtii(t et terroris plena eat^ 

J«(» iram Dei udversus peccaia 

^^Undit^ unde demum Jiomines 

^d Ixgein Del prc^ius adducun- 

ittf.postguam velum illud Moists 

^ium est^ ta tandem exacie 

^gmseani^ quanta videlicet Do- 

fninus in Lege sua a nobis exi- 

gat, guortivi tiihil nos prcestare 

fossumus^ itUj ut universafn no- 

ttmm justitiam in solo Chriato 

^wtrere oporteat: 

TIIL Tamen, guam diu nobis 
Ckristi passio et mors tram Dei 
oi oeulos ponunt^ et hominem 
pefierrefaciunt^ tarn diu non 
sunt proprie concio Evangelii,, 

aforetime the Pharisees, or grow 
desperate in their sins, as did the 
traitor Juda*i, On ttiis account 
Christ took upon him to explain tlie 
Law fipiritiially (Matt, v. 21 sqq. ; 
Rom. vii. 14), and in this manner 
i& the wrath of God revealed from 
heaven against all sinners (Rom, i, 
18), in order that, by perceiving the 
true meaning of the Law, it may he 
understood how great is that wrath. 
And thug at length sinners, being 
remanded to the Law, truly and 
rightly come to know their own sing. 
But such an acknowledgment of 
sins Moses alone could never have 
extorted from them, 

Althongh, tlierefore^ this preach- 
ing of the passion and death of 
Christ, the Son of God, is full of 
severity and terror, inasninch as it 
sets forth the anger of God against 
sin, from whence men at length are 
brongii t nearer to the Law of God, 
after tliat veil of Moses is taken 
away, that at length they may ex- 
actly perceive how great things God 
exacts from us in his Law, none of 
which we are able to perform, so 
that it behooves us to seek the whole 
of our righteonsness in Christ alone : 

VIIL Nevertheless, so long as the 
passion and death of Christ place 
before the eyes the wrath of God 
and terrify itian, so long they are 
not properly the preaching of the 




sed Legia et Moiais doctrina, et 
sunt altenum opus Christij per 
quod aecedit ad proprium suum 
officium^ quod esty prcedioare de 
gratia Deij oonsolari et viv\/l- 
care. Hcnc propria sunt prcsdir 
cationia JEvangdicce. 


Comtraria et falsa doetrina^ qua rejidtw. 

Rejicimus igitur^ ut falsum et 
perieuloaum dogmas cum asseri- 
tur: quod Evimgdion jproprie 
ait coneio poenitentia^ arguena^ 
aecuaana et damnana peocaia^ 
quodque non ait tantummodo 
coneio de gratia Dei. Hac enim 
ratione Evangdion ruraita in 
Legem tranaformatur^ meritum 
Christi et aaeroi literm obacuran- 
tur^ piia tnentibua vera et aolida 
oonaolatio er-ipitur^ et Pontificiia 
erroribua et auperatitionUnia forea 

Abt. VI- 
Status CoNTBOYSBSiiB. 

Oum conatety Legem Dei prop- 
ter tree causae hominibua datam 
easej primoy ut externa quoedam 
diacipUna conaeruetury et feri at- 
que intractabilea homines qtiasi 
repagulis quibusdam cosrceantury 

Gofipel, but the teaching of the Law > 
and Moites, and are Christ's strange 
work, through which he proceeds to 
his proper office, which is to declare 
the grace of Otody to console and 
vivify. These things are the pe- 
culiar function of the evangelical 


Contrary and false doctrine^ which is refected. 

We reject, therefore, as a 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 Scriptures are obscured, a 
true and solid consolation is wrest- 
ed away from godly souls, and the 
way is opened to the papal errors 
and superstitions. 

Awp. VT. 

Statkmbht of thb Cohtboybbst. 

Since it is established that the 
Law of God was given to men for 
three causes: first, that a certain 
external discipline might be pre- • 
served, and wild and intractable 
men might be restrained, as it were. 

^, nt per Legemt homines 
ai ognitioneTn 8U€*rum peccato- 
nm adJucatitur^ tet'tioy ut ho- 
minu jmn renatij yutbtts tamen 
omnibm multutn adhuc camis 
Q^(Bret, earn ipsam oh causam 
^Mara alitpiOfn regula^n habeanty 
(ul qmm totam $uam vUam for- 
manpomnt et debeant^ etc., orta 
<^ inter paucos quosdam Theo- 
hfjot carUraversia^ euper tertio 
imi LegiB : videlicet, an Lex 
^^ash renatis inculcanda^ et ejus 
Atematio apud eoe urgenda sit, 
tfn fi^ft. Alii urgendani Legem 
cmuerunt: alii negarunt. 


^iccpis ef fda doctrina de hoc controverwia. 

i OredimuSy doeetnus et corrfite- 

^ttf, etd vere in Christum ere- 

*i^^t$^ et sincere adDeum conver»i, 

" makdtctione et coactione Legis 

1^ Christum liberati sunt [ge- 

fftiu und ledig gemacht\ qiwd ii 

tawitn propterea non sint absque 

Lf^, quippe quos Filins Dei earn 

ob eausatn redemit, ut Legem Dei 

diu noetuque meditentur, atque in 

ejus oiservaiione sese assidtie exer- 

eeani (Psa. L 2 ; cxix. 1). Etenim 

'neprimi quidem nostri parentes^ 

'am ante lapsum, prorsus sine 

ZBge mr^runtj quoe certe cordibus 

by certain barriera ; secondly, that 
by the Law men naight be bixmght 
to an aeknowledgnient of their 
sins ; thirdly^ that regenerate men, 
to all of whom, nevertheless, much 
of the fle^h still cleaves, for that 
very rea^n may have some certain 
rule after wliich they may and ought 
to shape their life, etc., a contro- 
versy has arisen among some few 
theologians concerning the third 
use of the Law, to wit : whether the 
Law is to be inculcated upon tlio 113- 
generate also, and its observation 
urged upon them or not? Some 
have judged that the Law should 
be urged, others have denied it 


The touna and ffodfy doctrine c^ncemint^ thta 

L We believe, teaeh, and confess 
that although they who truly believe 
in Christj and are sincerely convert- 
ed to God, are through Christ set 
free from the curse and constraint 
of the Law, tliey are not, neverthe- 
less, on that account witliout Law, 
inasmuch as the Son of God re- 
deemed them for the very reason 
tliat they might meditate on tlie 
Law of God day and night, and 
continually exercise themselves ir, 
the keeping thereof (Pea. i. 2: 
cxix. 1 sqq*). For not even our first 
parents, oven before the fall, lived 


ipsorum turn inscripta eratj quia 
Dominua eos ad imaginem auam 
creaverat (Gen. i. 26 sqq.; ii. 16 
sqq.; iii. 3). 

II. CredimuSj docefntcs et con- 
JUemur^ concionem Legia non 
modo apud eoSy qui fidem in 
Christum non habentj et pomi- 
t^ntiam nondum agunt^ 8ed etiam 
apud eo8, qui vere in Christum 
creduntj vere ad Deum conversi 
et renatij et per fidem justificaii 
sunty aedulo urgendam ease. 

III. ^tai enim renati^ et spi- 
ritu mentia auas renovati aunt: 
tamen regeneratio ilia et renova- 
tiOy in hac vita non eat omnibua 
num^eria abaolutOj aed duntaxat 
inchoata. Et credentea illiy apiri- 
tu mentia auce perpetuo luctan- 
tur cum came^ hoc eat^ cum cor- 
Tupta natura, quce in nobia ad 
morte?n uaque hoeret (Gal. v. 17; 
Rom. \\i, 21, 23). Et propter vete- 
rem Adamum^ qui adhuc in ho- 
minia intelle^tu, voluntate, et in 
omnibua viribua efua infixua re- 
aidet, opua eatj ut homini Lex 
Dei aemper prceluceaty ne quid 
private devotionia affectu in ne- 
gotio religionia confin^at^ et cvJr 
tua divinoa verba Dei non inati- 
tutoa eligat Item^ ne vetua Adam 
pro auo ingenio agatj aed potiua 
contra auam voluntc^em^ non 

wholly without 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 sq. ; ii. 16 sqq. ; iii. 3). 

II. We believe, teach, and con- 
fess that the preaching of the Law 
should be ui^d 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 

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 corrupt nat- 
ure, which inheres in us even till 
death (Gal. v. 17 ; Eoul vii. 21, 23). 
And on account of the old Adam, 
which still remains fixed in the in- 

j tellect and will of man and in all his 
powers, there is need that the law 
of God should always shine before 
man, that he may not frame any 
thing in matter of religion under an 
impulse of self-devised de votion,and 
may not choose out ways of honor- 
ing God not instituted by the Word 
of God. Also, lest the old Adam 

niodo adinunUionibu8 et minis 
f^i^f verum etiam jmnis et pla- 
gi9 coerceaturj ut Spiriiui obse- 
quatui\ seque ipsi captivufn tra- 

€iai (1 Con ix, 27; Rom, vL 12; 

Gd VI, 14 ; Psa, cxix. 1 sqq* ; Heb. 

^l 1 ; xiii. 21). 


IV. Jam quod ad dUcrimen 

cy)irum L&gi& et ftu^tuum Spi- 

Titm attinety credimu^, docemiis 

€t oonjiiemur^ quod opera ilia, 

qua gecimduvi prmscriptum Le- 

^u fiuni^ eatenua opera Legis 

^in( et appdlentur^ quatenus ea 

mlummodo urgendo^ et ininm 

pirnarnm atque irm divinm^ ah 

hmitxe extorquentur. 

V, Fruetus vero Spiritus sunt | 

^pfra ilia, qua Spiritus Dei, in 

cfdtntibu^ habitanSj per homi' 

m rtnato9 operatur, et quce a 

credifntibus Jlunt^ quaienns re- 

nati mint, ita quidem sponte 

«c libere^ quasi nullum pra^- 

(q>tum unquam accepissentj nul- 

1m mina4t audivissent, nutlam- 

pc remunerationem expectarent, 

Et Koe viodo jilii Dei in Lege 

timmt,^ H secundum uommm 

I^gis divinm viiam suam imii- 

immt; hanc vivendi rationefn 

should act according to his own 
beiilj but iJiat lie may the mther be 
constrained against liis own will, 
not only by the admonitions and 
tlii-eats of the Law/bot also by pun- 
ishnientB and plagues, in order that 
he may give obedience to the Spirit, 
and render liiniself up captive to 
tlie same (1 Cor. ix. 27 ; Koin. vi, l!2 ; 
Gab vi. 14; Psalm cxix. 1 eqq. ; 
Heb. xii, 1 ; xiii. 21), 

IV* As respects now the distinc- 
tion between the works of the Law 
and the fruits of the Spirit, we be- 
lieve, teach, and confess that those 
works, wliich are done according to 
the commandment of the Law, are 
and are called works of the Law so 
far as they are extortetl from man 
only by Bharp ni'gency, and by the 
threats of punishment and of the 
divine wrath. 

V. But the fruits of the Spirit 
arc those works whidi the Spirit 
of God, dwelHtig in believers, ef- 
fects throngh regenerate men, and 
which are done by believers so far 
as tliey are regenerate, and there- 
fore freely and spontaneously, as if 
tliey had never received any pre- 
cept, liad never heard any threats, 
and expected no renin neratiou. 
And in this way do tlio children of 
God live in the Law^ and fashicjn 
their life according to the rule of 
the divine Lavv^ which way of living 




D, Pauhis vocare solet in suis 
Eputolia Legem ChrUti et Le- 
gem mentis (Rom. viL 25 ; viii. 2, 

VI. Ad hunc modum una eor 
demque Lex est manetque^ im- 
mota videlicet Dei voluntas^ aive 
jHBnitentibtie eive impcmitenti- 
btiSj renatie aut non renatis pro- 
ponatur. LHserimen autem^ quo 
ad obedientiamy duntaxat in ho- 
minibus est: quorum, alii non 
refiati Legi ohedientiam qualem- 
cunque a Lege requisitam prce- 
stantj sed coacti et inviti id 
faciunt {sicut etiam renati Ja- 
ciuntj qtiatenus adhuc camales 
sirnt): credentes vero in Chri- 
stum^ quatenus renati sunt^ abs- 
que coactione, libero et spontaneo 
spiritUj talem obedieniiam prce- 
stant, qualem alias nuUcB quan- 
tumvis severissimxE Legis commi- 
nationes extorquere possent. 

Falsa doctrituE rejectio, 

Bepudiamtis itaqvs ut pemi- 
ciosum et Jidsum dogma, quod 
Christianas dtsciplince et veroe pie- 
tati adversatury cum docetur, quod 
Lex Dei (eo modoj quo supra dic- 
tum est) non sit piis et vere cre- 
dentibuSy sed tantum impiisj in- 
fiddibus et non agentibus poeni- 

St Paul is wont to call in his epiB- 
tlee the Law of Christ and the Law 
of the mind (Rom. vii. 25 ; viii. 3, 7 ; 
Gal. vi. 2). 

YI. After this manner the Law 
is and remains one and the same, 
to wit: the unchangeable will of 
God, whether it be set forth be- 
fore the penitent or the impenitent^ 
the regenerate or the nnregenerate. 
But the distinction, as to obedience, 
is only in men, of whom some, not 
being regenerate, render to the Law 
a certain manner of obedience re- 
quired by the Law, but do this con- 
strainedly and unwillingly (as also 
the regenerate do, so far as they are 
yet carnal); but believers in Christ, 
so far as they are regenerate, do 
without compulsion, with a free and 
unconstrained mind, render such an 
obedience as otherwise no threat- 
enings of the Law, however griev- 
ous, would be able to extort 


BejecHon of/alse doetrine. 

We repudiate, therefore, as a false 
and pernicious dogma, contrary to 
Christian discipline and true piety, 
the teaching that the Law of God 
(in such wise as is described above) 
is not to be set forth before the god- 
ly and true believers, but only be- 
fore the ungodly, unbelievers, and 



terUxam, jfroponenday aique apud 
4ot $qIo9 sii urgenda. 

^B A£T, YII. 

■ £i9i Cmglmni Doctorea non 
I ^ mrum Theoloffonim numero^ 
Wf-ui Augustanam Chnfessioneni 
UB^n^^scufU et profitetitur {Augii- 

hadindi #tm/, g u Ippe qui ttmi^ cum 
iUa Vonfemo exhiberetur^ ab eis 
9ee6$§iQnem femruiU : tamen cum 
nunc se9e in ^omm cmtum callide 
ingerant^ erroremqi^ mtuni mib 
jifnUiiH piuB iUitis Oonjemioni^ 
jnwwi U^tissime fpwrgere conen- 
^•»^ diam de hae contmversia 
-Adtriam Dei m^^udiendam Judi- 

■• nf filter mm €t Sacramtntarios in hoc 

i^WfrituTj an in Sacra Goena 

uw carpus ei vems smiguis 

d nostri Jeeu Chruti vere 

^ mAttaniialiUr sint pn^seiitia, 

^tqm ciim pane et tnno distri- 

imiiiur^ et ore suniantur^ ab 

vmnihus ilUs^ qui hoe Sacravien- 

h utuntMT^ sive digni sint, sive 

Jigni^ honi aut mali^ ^^^les 

i Injiil^h*^ ita tumetK ut jidelm 

\ou m.-K 

impenitent, and to be urged upon 
th^6 alone. 

Aot. VII. 


Although tlie Z\viiiglian doctors 
are not to be reclioiied as in the 
number of tboBe tlieologians wlio 
acknowledge and profess the Angs- 
burg Coufeegion, inasmuch as, when 
that Confession waa set forth, tJiey 
seceded from tiiein ; yet, sinee they 
ai'e at this pi-egent craftily iiitrnd- 
ing themselves into their eompany, 
and endeavoring to disseminate 
their error as widely as pofisihle, 
under cover of that godly Con* 
fession, we have judged tliat the 
Church of God ought to be in- 
structed concerning this contro- 
versy also. 

Statestent of tue Controvbbbt 

Whk.h exists belween us and the Sacramert- 
iariana in this article. 

It is asked whether in the Holy 
Supper the true body and true blood 
of our Lord Jesus Christ are truly 
and Bubstantially present, and are 
distribntc-d with the bread and wine, 
and are taken with the mouth by 
all tho&e who use this Bacraraent, 
be they worthy or unworthy, good 
or bad, belie vol's or unbelievers, in 
such wise, nevertheless, as that bo- 



e Omna Domini oonaolationem 
et vitam jpercipiantj infiddes ath 
tem earn ad judicium aumant. 
Cingliani haiic prcRsentiam et 
diapensationem corporis et san- 
guinis Christi in Sacra Ccma 
negant: nos vero eandem asseve- 

Ad solidam huju^ controversies 
explicationem primum sciendum 
esty due esse Sacramentariorum 
genera. Quidam enim sunt Sa- 
cramentarii crassi admodum : hi 
perspicuis et daris verbis id 
aperte projitentur, quod corde 
sefitiuntj quod videlicet in CcBna 
Domini nihil amplius quain pa- 
nis et vinum sint prcesentia^ ibi- 
que distribiuintur et ore perci- 
piantur. Alii autem sunt ver- 
suH et callidij et quidem om- 
nium nocentissimi Sacrafnenta- 
rii: hi de negotio Ccsnce Domi- 
niece loquenies^ ex parte nostris 
verbis splendide admodum vtun- 
turj et prce se ferunt^ quod et 
ipsi verain prcesentiam veriy sub- 
stantialis atque vivi corporis et 
sanguinis Christi in Sacra Ccena 
credantj earn tamen prcesentiam 
et manducationem dicunt esse 
spirituc^em, qucs fiat fide, Et 
hi posteriores Scu^amentarii sub 
his splendidis verbis eandem 
crassam^ quam priores hcdfenty 
opinionem occultant et retinent: 

lievers derive consolation and life 
from the Snpper 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 

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 
notliing 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 true pres- 
ence of the trucj substantial, and 
living body and blood of Christ in 
the Holy Supper, which presence 
and manducation, nevertheless, they 
say to be spiritual, such as takes 
place by faith. And jet these latter 
sacramentarians, under these high- 
sounding phrases, hide and hold 



jtiod videlicet prceter partem et 

vinum nihU amplitce in C(Bna 

I}omini sit prctsensj et ore sih 

matur, Vocabtchim enim (jBtpi- 

ritiuUit^) nihil alivd ipsia eig- 

n^cat, quam Spiritum Christi^ 

seu virtutem absentie corporis 

Christij ejueque meriium^ quod 

prceeens eit: ipsum vero Christi 

corpus nuUo prorsus modo esse 

pnxsensy sed tantummodo id sur- 

sum in supremo oodo contineri 

smUiunt^ et affirmant^ oportere 

nos coqitationihus Jidei sursum 

asmrgerej inque ccelum ascen- 

dere, et ibidem {nuUa autem ra- 

tione cum pane et vino Sacrce 

(km) iUud corpus et eanguinem 

Chmii qucerendufn esse. 


Qm/esdo simcera doctrince^ de Cana Domini, 
contra Sacramentarioa, 

I. CredimuSy docemus et con- 
fitemurj quod in Coena Domini 
corpus et sanguis Christi vere et 
9ubst(mtialiter sint prcssentia^ et 
quod una cum pane et vino vere 
iistrihuantur atque sumantur, 

IL Credimus^ docemus et con- 
fiUmurj verba Testamenti Chri- 
^\ non aliter accipienda esse^ 
(piam sicut verba ipsa ad lite- 
ram sonarU: ita^ ne panis ab- 
ter» Christi eorpuSj et vinum 

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 moutli 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 
contained above in the highest 
heaven, and they aflSrm 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. 


Confession of the sound doctrine of the Supper 
of the Lord against the Sacrament arians. 

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. 

IL 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 



abaentem Ch/ririi sanguinem tig- 
n^/icentj aed ut propter mcra- 
merUalem unioneniy panis et vi- 
num vere &int corpus ei sanguis 

III. Jam guod ad Consecra- 
tionem attinetj credimuSy doce- 
mus et cor^fUemurj quod nullum 
opus humanumj neque uUa Mi- 
nistri JEcdesice pronundatio jprce- 
sentice corporis et sanguinis Chri- 
sti in Co&na causa sity sed guod 
hoc soli omnipotenti virtuti Do- 
mini nostri t/esu Christi sit tri- 

IV. Interim tametfi unanimi 
cojisensu credimuSy docemi^ et 
conjltemury in usu Ccenm Domi- 
niccB verba institutionis Christi 
nequaquam omittenda^ sed pub- 
lice recitanda esse, sicut scrip- 
turn est (1 Cor. X. 16) : * Calix 
benedictionisy cui benedtcimuSy 
nonne communicatio sanguinis 
Christi estf etc. lUa autem he- 
nedictio jit per recitationem ver- 
borum Christi. 

V. Fundamenta autemy quibus 
in hoc negotio contra Sacramen- 
tarios nitimur, hcec sunty quce 
etiam D. Lutherus in majore sua 
de Ccena Domini Confessione 
posuit : 

Primum fundamentum est ar- 
ticulus fidei nostroe ChriatiancBy 
videlicet Jesu Christus est verus. 

body of Christ and the wine the 
abeent blood of Christ, bat that on 
account of the eaeramental nnioa [ 
the bread and wine are trviy the 
body and blood of Christ 

IIL Moreover, as ooncems 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 

IV. Nevertheless, we believe, 
teach, and confess, by unanimous 
consent, that in the use of the 
Lord's Slipper 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 communion 
of the blood of Christ V etc. And 
this benediction takes place by the 
recitation of the words of Christ 

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

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



m$m H a lUy naiuralis^ perfects 
Deu% ei homo in unitate persa- 
notj in&qparabilis et indivMus. 

Secundum^ quod dextera Dei 

fMqne est: ad earn autem CJvti- 

siu9j rations kumanitatU etue, 

vers €t reipMj coUocatus est, 

ideogue proBsens gubemat, in 

manu sua, et eub pediJyua suia, 

ut Scrg^tura loquiitir (Eph. i. 

88), Aaiei omnia, qtuB in codo 

9WU et in terra. Ad earn Dei 

daietam ntdlus dlitM homo, ac 

n4 Anyelne quidem, eed 9olus 

Marim FUius coUocatus est, undo 

et ea, quoB diximue, prceetare po- 

Tertium, quod verbum Dei non 
iftfaUum, aut tnendax. 

Quartum, quod Deus varies 

modos novit, et in sua potestate 

habet, quihus alicubi esse potest, 

neque ad unicum ilium aUigatus 

est, quern Philosophi localem aut 

eireumseriptum appeUare solent. 

VL Credimus, dooemus et con- 

Jltemur, corpus et sanguinem 

(Siristi non tantum spiritualiter 

per Jtdem, sed etiam ore, non 

tamen Oapemaitice, sed supenup- 

heraU et ccelesti modo, rations 

soeramentalis unionis, cum pane 

St ffino sumu Hoc enim verba 

GkrisH perspicue teUantur, qui- 

h^ prceeipit, accipere, edere, bi- 

here: idque ah ApoHolis factum 

rsX, perfect Ood and man in unity 
of person, inseparable and undi- 

Secondly : that the right hand of 
God is every where, and that Christ, 
in respect of his humanity, is truly 
and in very deed seated thereat, and 
therefore as present governs, and 
has in his hand and under his feet, 
as tlie Bcripture saith (Eph. i. 22), 
all things which are in heaven and 
on earth. At this right hand of 
God no other man, nor even any 
angel, but the Bon of Mary alone, 
is seated, whence also he is able 
to effect those things which we 
have said. 

Thirdly: that the Word of God 
is not false or deceiving. 

Fourthly: that God knows and 
has in his power various modes in 
which he can be any where, and 
is not confined to that single one 
which philosophers are wont to 
call local or circumscribed. 

VI. We believe, teach, and con- 
fess that the body and blood of 
Christ are taken with the bread 
and wine, not only spiritually 
through faith, but also by the 
mouth, nevertheless not Capemai- 
tically, but after a spiritual and 
heavenly manner, by reason of the 
sacramental union. For to this 
the words of Christ clearly bear 
witness, in which he enjoins ub to 



esssj Scriptura commemoraty di- 
oens (Mark xiv. 23) : ' Et biberunt 
ex eo omnea^ Et Paulu% inquit 
(1 Cor. X. 16) : ^PaniSy quern /ran- 
gimuSy est communicatio corporis 
Chriatif hoc esty qui huncpanem 
edity corpus Chriati edit Idem 
magno consensu prcecipui ex afir 
tiquissimis Ecclesi<B DoctorihuSy 
ChrysostomuSy CypriamtSy Leo 
PrimuSy QregoriuSy Ambfosiusy 
AugustinuSy testantur. 

VII. Oredimusy docemus et con- 
jUemury quod non tantum vere 
in Christum credenteSy et qui 
digne ad Coenam Domini acce- 
dunty verum etiam indigni et in- 
fiddes verum corpus et sangui- 
nem Christi sumant: ita tam^eUy 
ut nee consolationemy nee vitam 
inde percipianty sed potiuSy ut 
iUis sumtio ea ad judicium et 
damnationem cedaty si non con- 
vertantur et poenitentiam agant 
(1 Cor. xi. 27,29). 

Etsi enim Christumy ut Sal- 
vatoremy a se repellunty tamen 
eunderriy licet maxima invitiy ut 
severum Judicemy admittere co- 
guntur. Is vero non minus prce- 
sens Judicium suum in convivis 
iUis imposnitentibus exercety qiuim 
prcesens ' consolationem et vitam 
in cordibus vere credentium et 
dignorum convivarum operatur. 

take, to eat, to drink ; and that thk 
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 commimion 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, Gi'egory, 
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 i-ather 
so as that receiving turns to their 
judgment and condemnation, un- 
less they be converted and repent 
(1 Cor. xi. 27, 29). 

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



Yin. CredimuSj docemus et 
ooj^UmuT^ unum tantum geniis 
em miignoruni convivarum : it 
iunt «oli illiy qui nan credunt 
Dt his scj'iptnm est (John iii. 
18) r * Qui nan credit^ jam judi- 
cat 09 e^V Et hoc Judicium in- 
digno Saerm Ccmce usu cumu- 
^i0ur et aggravatur [gehdufet^ 
0mr und schwerer wird] (1 
Cor. XL 29). 

IX CredimuSy docemus et con- 

JlUmur, quod nuUus vere ere- 

iintium^ fptam diu mvam jidem 

fttinet, Sdcram Dofnini Cmnam 

d judiciufn sumaty quantacun- 

ytw fidei imhecillitate laboreL 

Cma enim- Do?nini inprimis 

jroptei* injirmos in fide^ pt^ni- 

^tu Utmeuj instituta est^ ut cz 

«a veram consolationafn et ifnie- 

<^% J&/W sutt confirmationem 

jmipiant (Matt. ix. 12; xL 5, 

a. CredimnSj docemus et con- 
^tmur, totam dignitatem convi- 

rum cctlestis Aujus Ccence in 
^f4a tacratissima obedientia et 
^^lutimimo Chnsti merito eon- 
tuftert. lllnd' autem iwhis vera 
$de applicamnsy et de appUca- 
ihne hujus ineriti per Sacra- 
fnm^imi certi reddimuTy atque in 
mmis noftris confirmamur. Ne- 
fiaq'iiam autem dignitas ilia ex 

VIIL We believe, teach, and 
confess that there is one kind 
only of imworthj guests: tliey 
are those only wlio do not be- 
lieve. Of these it is written 
(John iii. 18): *He that believ- 
eth not is condeimicd already,* 
And this judgment is enhanced 
and aggravated by an unworthy 
use of tiie holy Supper (1 Cor. 
xi. i29). 

IX. We believe, teach, and con- 
fess that no true believer, so long 
as lie retains a living faith, re- 
ceives tlie holy Supper of the 
Lord unto condemnation, however 
much weakness of faith he may 
labor under. For the Lord's Sup- 
per has been chiefly instituted for 
the sake of the weak in faith, who 
nevertheless are penitent, tliat from 
it they may derive true consola- 
tion and a strengthening of their 
weak faith (Matt, ix. 12; xi* 5, 

X. We believe, teach, and con- 
fess that the whole worthiness of 
the guests at this heavenly Snpper 
consists alone in the moat holy obe- 
dience and most perfect merit of 
Christ. And tliis we apply to our- 
seh'es by tnie faith, and are ren- 
dered certain of the application of 
this meril:, and are confirmed in our 
minds bv the sacrament. But in 
no way does that worthiness depend 



mittutibuB noiiriSy aut ex inUmia 
wi extemis nastris prasparatio- 
nibw pmdet. 


Cmtrofia et damnata Sacrammiiariotmn 
doctrina r^ectio. 

Byievmui atque datrmamua 
WMnimi oonsensu amnea erro- 
neoSy quo8 jam recitabirmuj ar- 
ticuloSy ut qui commemaratCB pice 
doctrifUBj Hmplicitaiti Jidei et sin- 
oercB canfessioni de Ocma Domini 

I. Papisticam Transmbstan- 
tioHoneni : cum viddioei in Par 
pain docetuTy jpanem et vinum 
in Sacra Cmna auhetantiam at- 
fue natiiralem suam eseentiam 
amittere^ et ita annihilari, Oitque 
elementa Ula ita in Ohristi cor- 
pue transmutariy ut prceter ex- 
temaa epeciee nihil de iie rdi- 
quum maneat. 

IL Papieticum Mieece eacrifi- 
dumj quod pro peccatie vivorum 
et mortuorum qffhrtur. 

III. Sacrilegiumj quo Zaicis 
una tantum para Sacramenti da- 
tur^ cum nimirum, contiHi ex- 
preaaa verba Teatamenti Chriati^ 
ealice iUia interdioitur^ cUque ita 
aanguine Chriati tpoliantwr. 

rV. Dogmaj quo dooetUTy quod 

upon our virtneB, or upon our in- 
ward or outward preparationa. 


Rej^eHon ^ the contrary and amdmnmd- d$c» 
trine of ike Saeranuntariant. 

We reject and condemn^ by 
onanimouB consent, all the errone- 
ouB articles which we will now re* 
count, as being opposite to the 
above^tated godly doctrine, to tiie 
simplicity of faith, and to the sound 
confession concerning the Suppor 
of the Lord : 

L The papistical transubfitantii^ 
tion, when, to wit, in the Papal 
Chnrch it is taught that the bread 
and wine in the holy Supper loee 
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 Bins 
of the living and the dead. 

IIL The sacrilege whereby one 
part of the sacrament only is given 
to the laity, the cup being forbid- 
den them, against the express words 
of the Testament of Qirist, and 
they are thus despoiled of the 
blood of Christ 

IV- The dogma whereby it la 



veria Teskmenti Jeeu ChrUti 
non rimplioUer inteUigenda ei 
Jida ampUctanda eitU, uii 90- 
nantf ea emm oiscura «i$e, id- 
6oque verum eorum HMum ex 
aliis ScriptuTiB lode j[>etendum 

V. CorpuB CAristi in Saora 
Coena non ore una cum pane 
%!¥mi : $ed ionium panem ei vi- 
mim are aceipi: corpus vero 
Ckri$ti ^irituatUer duntaanat, 
fd$ mmirum^ sumi. 

TL Panem ei vinum in Ccena 
Jhmini iantum^nodo symhola 
m ieeserae ene^ quUym ChHr 
iliani muiuo ee$e agnoacant. 

YIL Panem ei vinum ianium 
me JlguTMj eitnilitudinee ei ty- 
poi corporie ei eanguinie ChriaUj 
lonffieeimo intervaUo a nobis ab- 
mtie. * 

YUI. Panem ei mnum ian- 
iwnmodo signa^ memoritz conser- 
vanda gratia^ insiittUa esse^ qum 
dgiUdrwn ei pignorum raOonem 
habeani, quibue nobis ooi\flrme' 
iuTy quod fideSy cum in caelum 
Ula aseendU et ev^Uur^ ihi iam 
eere corporis et sanguinis Chrisii 
ptariiceps fiai^ quam vere nos in 
Sacra Cctna panem manduoamus 
et vinum bibimus* 

DL FOeim nosiram de salute 

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

V. That the body of Christ in 
the holy Supper is not received 
by the mouUi togetlier with the 
bi*ead, 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. 

VIL 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 signs, 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 tnily in the holy 
Supper eat the bread and drink 
the wine. 

IX That our faith concerning 



certam reddi et confirmari in 
Ccena Domin% non nisi signia 
illis extemisj pane et vino : ne- 
quaquam autem vere prcBsenti- 
bus vera corpore et sanguine 

X. In Sacra Coma duntaxat 
virtutenij operationem et meri- 
turn absentis corporis et sangui- 
nis Christi dispensari, 

XI. Christi carpus ita coda in- 
clusiim esse, ut nvUo prorsus 
modo, simtUj eodein tempore^ plu- 
ribus aut omnibus lads in terris 
proisens esse possitj ubi Coetia 
Domini celebratur. 

XII. Christum substantialem 
corporis et sanguinis sui prcesen- 
tiam neque promittere neque ex- 
hibere potuisse^ quandoquidem id 
proprietor humance ipsius na^ 
turce assumtce neqiKiquam ferre 
aut admittere possit. 

XIII. Deum ne quidem uni- 
versa sua omnipotentia {Jtorren- 
dum dictu et audita) efficere posse^ 
ut corpus Christi, uno eodemque 
tempore in pluribus, quam uno 
tan turn loco, substantialiter prce- 
sens sit. 

XIV. ^on omnipotens iUud 
verbum Testamenti Christi, sed 
fidem prcesentice corporis et san- 
guinis Christi in Sacra Coena 
causam esse. 

XV. Fideles corpus et sangui- 

onr 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- 

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 Loi-d's 
Supper is celebrated. 

XII. That Christ conid neither 
promise nor impart the substantial 
pi'esence 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 G6d, even with all 
his omnipotence (a thing fearful 
to say and fearful to hear), can 
not efiFect 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 



netn Christi non in jnme et vino 
CoenoR Dominicce qucerere^ sed ocu- 
los in ood/um attoUere^ et ibi cor- 
jms Christi jucerere (Mere. 

XVI. If^fideles et imjpoenitentes 
CAriatianoe in Caena Domini non 
verum corpus et sanguinem Chri- 
^iy aed jpanem tantum et vinum 

XVII. Dignitatem convivarum 

in hoc codesti Ccma non ex sola 

vera in Christum fde^ sed etiam 

ex prceparatione hominum ex- 

tema pendere. 

XVIII. Eos etiamy qui veram 
et vivam in Christum fidem ha- 
beiUj eamque retinent^ nihilomi- 
nus hoc sacrament um ad Judi- 
mm sumere posse^ propterea 
quod in externa sua converses 
iione adhuc imperfecti sint, 

XIX. JExtema visibilia eiemen- 
ta panis et vini in Sacramento 
odoranda esse. 

XX. Prmter hoec jtcsto Dei 
judieio rdinquimus omnes cth 
riosaSj sannis virvlentis tine- 
taSy et blasphemaa quoestioneSj 
qnm honestCy piey et sine gravi 
cfensione recitari nequeunty alt- 
09que sermonesy quando de su- 
pematurali et coelesti mysterio' 
hujus sacramenti crassCy car- 
naliterj CapemaiticCy et plane 
dbominandis m^odisy blasphemCy 
et maximo cum Ecdesice offen- 

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 woi-thiness 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 tnie 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. , 

XX. 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 oflFense 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, 



(UeulOy SaorafMntarii lofuun- 

XXL Prarsui etiam refidmus 
atque damnamua Capemaiticam 
manducationem corporis Ghruti^ 
quam nobis Sacrameniarii con- 
tra siut conscientice testimonium^ 
post tot nostras protestationesj 
malitiose affingunt^ ut doctrinam 
nostram apud auditores suos in 
odium adduoanty quasi tnddicet 
doceamusj corpus Christi dentin 
bus laniari, et instar dlterius eu- 
Jusdam dbi^ in corpore humane 
digcri, Credimus wutem et asse- 
rimusy secundum dara verba Tes- 
tamenti Christiy veram^ sed super- 
naturalem manducationem corpo- 
ris Ohristiy quemadmodum etiam 
verSy supematuraliter tamsn^ san- 
guinem Christi bibi docemus. 
JSasc autem humanis sensihus aut 
ratione nemo comprehendere po- 
testy quare in hoc negotioy sicut 
et in aliis fidei articuUSy intel- 
ledum nostrum in obedientiam 
Christi captivare oportet. Hoc 
enim mysterium in solo Dei verbo 
reeelatury et sola fide comprehen- 

blasphemonilj^ and to tlie most 
grievoiiB offense of the CSiiirch. 

XXL We also utterly reject and 
condemn the Capernaitic mandiioa^ 
tion of the body of Ohrist, which, 
after so many protestations on onr 
part, the Sacramentarians mail- 
oionsly feign against ns, contrary 
to the testimony of their own con* 
science, in order that they may bring 
onr doctrine into discredit with their 
hearers, as if, forsooth, we tangfat 
that the body of Christ is torn by 
the teeth and digested in the hn* 
man body like any other food. But 
we believe and assert, according to 
the plain words of the Testament 
of Christ, a trne bnt snpematnral 
manducation of the body of Christ, 
even as also we teach that the 
blood of Christ is truly, but never- 
theless supematurally, drunk. Bnt 
these things no one is able with 
human senses or reason to compre- 
hend ; wherefore in this matter, as 
also 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. 



Abt. VIIL 


& anttaversia euperiore de 
Coma Ikfnini inter nnceroa The- 
ologoi Auym^amz Confeesionisy 
tt VedviHiHauf^ qui alw& etiam 
fuc^daok Theolago9 perturbarunt^ 
dimniia oria est da pemma 
VhruU, de dualma in ChrUio no- 
tum^ el de ipmrum pToprietati- 

Pfincipalia hujuB dimdii 
JKiiAib fint, an divina et Au- 
mma natura et utrimque pro- 
f4 propter unionem perso- 
reuliter, hoc est, vere et 
^pBa in persona Christi invi- 
«w eommunicenij et quausque 
iOa eomtnunicaiio exiendatmrt 

Saerafnent€^ii affirtnaruni, di- 
^nsm et Aumanam naturae in 
Ckriita eo tnodo personaliter uni- 
tdi ^sse^ ut neutra alleri quic- 
fiani realiter^ Aoc eet^ vere et 
^jmij quitd eujusque naturw 
proprium eit^ communicet : eed 
nfmina tantum nnda comninni' 
m'i Unia {inquiunt illi) facit 
namina communia^ ut vi- 
Jfeue dicatur homOj et 
Deue appeUeiuTy ita tamen, 

Am, yilL 


From the above-mentioned con- 
trovei"«y cooceming the Lord's Sup- 
per between the sincei-e divines of 
the Angsburg Confession and the 
Calviniets, who had, moreover, un- 
eettled certain other theologians, 
tliei-e has arisen a disBension con- 
cerning the pei-son of Christ, con- 
cerning the two natures in Christ, 
and concerning the attributes of 

Statement of iiia Controvbbst, 

The princifml question of this 
controversy has been whether the 

divine and the hnman natiu^e in 
the attributes of each are in mutu- 
al communication really, that is, 
truly and in very fact and deed, in 
tlio person of Christ, and how far 
tlmt communication exteiide. 

The Sacramciitarians have af- 
firmed that the divine and human 
uatured are in such wise person- 
ally united in Christ that neither 
communicates to the other really, 
that is, truly and in very deed, any 
thing which is proper to either nat- 
ure, but that bare names only are 
communicated. The nuionj say 
they, makes only the names com- 
mon, so that, to wit, God is termed 
man^ and man is called God, yet 



ut Deus nihil cmn humanitate 
commune habeat^ et viciadm hu- 
manitas nihil cum Divifdtate^ 
quo ad ipsivs majeUatem et jyto- 
pri^tat^^^ realiter^ hoc esty revera 
et rtij)sa commune habmt Con* 
trariam vero huic dogmati sen- 
ienliam D. Luthen^y et qui cuin 
ipso Jhciunty adversua Sacramen- 
tarios propugnarunt 


Sinctra doetrina JScchmm Dti dt Per§ona 

J^. expUcundam hanc eontro- 
mmSk/n et juxta analogiam Jidei 
noeircB Chrietianm decidetidamy 
jEflfemj doetrinam et confesaionem 
nostram piam pet^^icue pf*qfite- 
muTj videlicet : 

I. Qitod divina et humana na- 
tura in ChrUto personaliter tini' 
tm sinty ita prorsus^ ut no?i aint 
duo Christij unus Filius Dei^ 
alter Filius hominis^ sed ut unus 
et idem sit Dei et hominis Fi- 
lius (Luke i. 35 ; Rom. ix, 5). 

II. Credimus^ docemus et con- 
JHemur^ divinam et hnmanam 
naturaSy non in unani mihHan- 
iiam eommixtas^ nee unam in 
alteram mutatam esscy sed utram- 
gue nnturam reiinere suae pro- 
prietates esBentiales^ ut quit alte- 

so tliat God has nothing comni^ 
with humanity, and on the ut 
hand linmanity has nothing really 
that iSj in very deed and very fae 
common with Divinity, as to tB 
niajesty and attributes thei-eof. Ba 
Dr. Luther and those who ho' 
with him have firmly maintain* 
against the Sacramentarians tU 
opinion contrary to this dogma 


Th€ iound doctrine of the Churck of God 
touching the Permm o/Chnii, 

For the hetter setting fortli ol 
this centre vei'By, and dceidiog it 
according to the analogy of onr 
Christian faith, we distinctly pi'CH 
fess our godly faith, doctrine, ah J 
confession in the tenug followingi 
to wit: 

I. That the divine and the ba- 
nian nature in Christ are |.»ersonaIly 
united J and so cottipletely that them 
arc not two Cluists — one tlie Son 
of God, the other the Son of man- 
but that one and the same is 8oa 
of God and Son of Man {Luke i. 
35; Kom,ix.5). 

XL We believe, teach, and cofl 
fess tliat the divine and Imma 
natures are not mingled into oi 
substance, nor one changed 'm\ 
the other, but that each natuf 
retains its own essential attribute 
as being such as can not b 

III. Ptoprietates dimnm ncdm^ce 
nnt: €»B€ irmnipotaitem^atemam^ 
injiaitafa^et secundum naturmnor 
turalii^qae truie e^ttetiticB proprteta- 

jKT *e, ubique pnvientejn esae, 
iu noimse, etc, Jlivc omnia 
$utU^ nsque unquam fiunt 
mauiv naiartB proprietates, 

IV, ffumanm autem nalunT 

jMvprtetates sunt : corpoream esse 

ercaturam, constare came ei son- 

ffuiney^sse JinUam ei eircimiscrip- 

tam^ pati, nioj% ascendet'e^ desven- 

dtre^d^ loco ad locum moveri^esU' 

rtf«, sitirej algere^ ctslu affilgi^ et 

n qua^ sunt similia. Htm neque 

m(, neque ttnquam Jiunt proprie' 

Ht* dimmv naturae, 

Y. Cum vera dimna et humana 
ifUurtr persofialiter, /too est^ ad 

corae tbo attributes of the oilier 

HI. The attrihutes of the divine 
nature are: To be omiiii>oteiJt, 
eternal, infinite, and, by attribute 
of nature and of its natural es- 
sence, to be every where present, 
to know all thingSj etc. All these 
things neither are nor ever become 
the attributes of the human nature, 

IV. The attributes of the Iiuinan 
nature are ; To be a corporeal creat- 
ure, to consist of flesh and blood, 
to be finite and circumscribed, to 
sufifer^ to die, to ascend, to descend, 
to move from place to place, to iiun- 
ger, to thii*st, to suffer with cold, to 
be overcome by heat, and the like. 
These neither are nor ever become 
attributes of the divine nature. 

V. And inasmuch as the divine 
and human natures are i>ei-sonally 

o(^U4(i(uendum unum viptaTtifitvoif^ muted, tliat 19,80 as to eouBtittite one 
mi imiiit^ credimus^ doceinus etv^ifr^a^ivnv^^yQ believe, teach, and 
tfff^mur^ unionem illam htfpo- confess that this hyi>ostatic union 
^(ictim non esse talem copula' is not such a conjunction or com- 
t^nem ant combinationefn^ ciijuB bi nation as that thereby neither na- 
folione neuira iiatura cum altera ture had any thing pei-g^onally —that 
piTBonaliter^ hoc est^ propter nni- i8,on account of the personal union — 

common with the other, such as the 
combination that takes place w4ien 
two boards are glued together, where 
neither confers any thing on tlie 
other nor receives any thhig from 
tlie other. But, rather, here is the 
highest coninuiuion which Gwl 

personaleni^ qukqtiam com- 
Wme Aabeaty qualis comhinatio 
pj cum duo asseres conglutinan- 
kr^ uH neuter alteri quicquani 
eim/ertj aut aliquid ab aitero ae- 
&jnt ; quin potius hie summa 
eommunio estj qitam Deiis cum 





cL89umto homine ^>ere habet^ ei ex 
personali unione^ et sumtna ac 
ineffabUi co^nmunione, qua inde 
cansequituTy totum illud promo- 
natj guicquid humani de Deo^ et 
quioqtiid divini de homine Chrir 
e%o dicitur et creditur. Et hanc 
unionem atque eammunionem no- 
turarum antiquissimi Eodesiee 
Dactoree eimUitudine Jerri can- 
dentiSy itemque unione corporis 
et animjce in homine^ dedara- 

VI. Sine etiam credimue^ do- 
cemuB atque confitemur^ quod Deue 
sit /homOj et homo sit DeuSy id 
quod nequaquam ita se haberetj 
si divina et humana naturapror- 
sus inter se nihil revera et reipsa 

Qvomodo enim hofnOj JUaricB 
FUiuSy Deus aut FUius Dei al- 
tissimi vere appeU^iri posset^ aut 
essetj si ipsius humanitas cum 
FUio Dei non esset personaliter 
unita^ cUque ita realiterj hoc est, 
vere et reipsa, nihil prorsus, ex- 
cepto solo nudo nomine, cum ipso 
commune haberett 

VII. Earn oh causam credimus, 
docemus et confitemur, quod virgo 
Maria non nudum aut merum 
hominem duntaxat, sed verum 
Dei FUiu7n oonceperit et genue- 
rit : unde recte Mater Dei et ap- 
peUatur et revera est. 

trnly hfts with the man aesamed, «id 
from the personal union and high- 
est and ineffable eommnnion, which 
thenoe follows, flowB all of hamau 
that is said and believed of Qod, 
and all of divine that is said and 
believed of the man Christ And 
this union and commnnion of the 
natures the most ancient doctors 
of the Church have illustrated by 
the similitude of glowing iron, and 
also of the union of body and sonl 
in man. 

VI. Hence also we believe, teadi, 
and confess that God is man and 
man is Ood, which would by no 
means be the truth if the divine 
and the human nature had no mn* 
tual intercommunication in very 
deed and truth. 

For how could a man, the son of 
Mary, be truly called God or the 
Son of God Most High, if his hu- 
manity were not personally united 
with the Son of God, and so had 
nothing really that is, in very deed 
and truth, common with him, the 
bare name alone excepted? 

VII. For this reason we believe, 
teach, and confess that the Vii^gin 
Mary did not conceive and bear a 
mere man and no more, but the 
true Son of God; whence she is 
both rightly called and in very 
deed is the Mother of God. 


VIIL Ind&porro erediinuSy do- 
omu8 €t canfitemuTy quod nan 

ins homo taiitum pro nobis 
I, mortuus et sepultus sit, 
ad infiroB descenderit^ a mortuu 
tmnrmtj ad cgpIos oBcenderit^ et 
od maJ69tatem et oinnij?o(ente?n 

VIII. Therefore,fiirthermore,we 
believe, teach, and confess that it is 
not a mere man only that has suf- 
fei^d, died and been buried for us, 
that has descended into Hell, has 
risen from the dead, lias ascended 
into heaven, and has been raised to 

Ihi virttUem evecttis /uerit : sed . the majesty and omnipotent i>ower 
idii homo^ Cfijus humana ncUura of God ; but a man, stich that bis 
crtm Fitio Dei tarn arciam in- human nature has with the Son of 

God a union and communication 

ffatUemque unionem et cormmt- 
fmtionem habet^ ut cum eo una 
tit facta penona, 

IX Quapropter vere Filim Dei 
fro wibis est passtis^ sed secun- 
dm propneiaiefn humancn na- 
tw^ quam in nnitatetrt divhice 
Wi^personm assumsit^nbique earn 
ffopriam feeit^ ut videlicet pati^ 
^^Pontifkt nosier summuSf recon- 
^Ikiionis nostrm cum, Deo causa 
^mpasset, Si^ enim scriptum est 

so strict and ineffable that he lias 
become one persc»n \vith him, 

IX. Wherefore the Son of God 
has truly suffered for us, but ac- 
cording to the attribute of human 
nature, which he assumed into the 
unity of his divine person and uiade 
it proper to liimself, so that he might 
be able to suffer and to becoiue our 
great high-priest, the cause of our 
reconciliation with God. For m 

OCor. ii. 8): ^Dominum gloriirAm it written (1 Cor. ii. S): 'They 

^mjuerunt: Et (Acts xx. 28) : 
*^KWiyuiW Dei redempti sumus*^ 

X. Ex eod^m etiani ^fimdamento 
jredimuSy docemiiSj et confitemur^ 
Sttwi homints addextram omni- 
\ folmiis majestatis et virtutis Dei 
I f«riA!0r, hoc est J vere et reipsay se- 
f imthun humanam suam naturam^ 
I m$ sakdtatum, cum homo ille in 
\Ikum assumtus f uerit y quampri- 
[ttffm in ntero matris a Spirit u 
MHci4) €st conceptuSj ejuaque ku* 

You in.— L 

crncitied the Lord of glory/ And 
(Acts XX. 28): * Wo are redeemed 
by the blood of God.' 

X. On the same ground, also, we 
believe, teach, and confess that the 
Son of Man is really, that is, truly 
and in very deed, according to his 
human natui-e, exalted to the right 
hand of the oninipotent majesty 
and power of God, since that man 
was assumed into God when he was 
conceived bj the Holy Ghost in the 
womb of his mother, and his hii- 



manitasjam turn cum FiUo Dei al- 
timmijpersonaltterfuerit unita. 
XI. £!amqtLe mcyeatatem^ ra- 
tione unionis pernonaliSy semper 
Christus habuity sed in statu 
suce humiliationis sese exinani- 
vitj qua de causa revera cetatCj 
sajnentiaj et gratia apud Deum 
atgue homines profecit. Quare 
inajestatem illam non semper^ 
sed quoties ipsi visum fuU^ exe- 
cruitj donee fortnam servij non 
autem natura/m humanamy post 
resurrectionem plene et prorsus. 
deponet'ety et in plenariam usur- 
pationetrij manifestationem et de- 
clarationem divince majestatis 
collocareturj et hoc modo in glo- 
riam suam ingrederetur (Phil. ii. 
6 sqq.). Itaque jam non tantum 
ut DeuSy verum etiam ut homo^ 
omnia novit, omnia potest^ om- 
nibus creaturis prcesens estj et 
omnia^ qum in ccdis, in terris^ et 
sub terra sunt^ sub pedibus suis^ 
et in manu sua hahet Hcec ita 
se habd'e^ Christus ipse testatur^ 
inquiens (Matt, xxviii. 18; John 
xiil. 3): ^Mihi data est omnis 
potestas in coelo et in terra^ Et 
Paulus (Eph. iv. 10) ait : * Ascen- 
dit super omnes cobIoSj tU omnia 
impleat. llano suam potestatem 
ubique prcesens exercere potest^ 
neque quicqua/m iUi aut impos- 
sibile est, aut ignotum. 

manity was then pensonally united 
with the Son of Ood Moiftt 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 tilings, 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 
3): ^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 eveiy where pres- 
ent, he can exercise, nor is any- 
thing to him either impossible or 



XTL hide adeOy et quidem for 

eUlimey corpua suum verum et 

9anguinem fuum in Sacra Ccena 

pnssena diatrtbuere potest. Id 

vera non fit secundum modum et 

proprietatem hu7nancB naturce, 

9ed secundum modum et proprie- 

totem dextrce Deij ut Lutherus 

secundum analogiam fidei nostrce 

ChristtanoBy in Catechesi compre- 

kensxy loqui solet. Et hcsc Ghri- 

sti in Sacra Ccena prceseniia ne- 

quephysica aut terrena estj neque 

Capemaitica: interim tam^en ve- 

rimma et quidem substantialis 

at. Sic enim verba Testamenti 

Christi sonant: Hoc esty esty est 

mpus meumy etc. 

Hoc nostra fidey doctrina et 
mfessione persona Christi non 
9olvUury quod olim Nestorius 
fecit. Is enim, veram communi- 
catianem idiomatum seu proprie- 
tatum utriusque naturce in Chri- 
tto negavity et hoc ratione Chri- 
tti personam solvit : quam rem 
D. Lutherus in libello suo de 
Ooneiliis perspicice dedaramt. 
Neque hoc pia nostra doctrina 
dwB in Christo naturcBy earum- 
que proprietates oonjunduntur, 
aut in unam essentiam oommi- 
eeentur {in quo errore Eutyches 
fuit)y neque humana natura in 
persona Christi negatur, aut 
aboletur, neque altera natura in 

XII. Hence also, and indeed most 
easily, can he, being present, im- 
part his trae 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 pi^esence of Chiist 
in the Holy Supper is neither phys- 
ical or earthly, nor Capemaitic; 
nevertheless it is most true and in- 
deed substantial. For so read the 
words of the Testament of Clirist : 
* This isy iSy is my hody^ 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 time 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 



aUeTwm mutatur: $ed ChrUtvs 
veru8 Deu8 et homo in una indir 
vi9a jpersona est, permanetgue in 
omnem oetemitatem. JSbojpost il- 
hid Trinitatis summum est myste- 
riumy ut Apostolus (1 Tim. iii. 16) 
testatuVy in quo solo tota nostra 
oonsolatiOy vita et salitsposita est. 


CoHtraricB et/aba doetrituB de persona ChritH 

Repudiamus igitur atque dam- 
namus omnes erroneoSy quos jam 
reoitabimuSj articuloSy eo quod 
Verbo Dei et sincerce Jldei no- 
etroB Christianas repugnenty cum 
videlicet sequentes errores do- 

I. Quod Deus et homo in Chri' 
sto non constituant unam per- 
sonamy sed quod alius sit Dei 
FtliiiSy et alius hominis JPtliuSy 
ut Nestori'us deliravit 

II. Quod divina et humana 
nctturce in unam essentiam com^ 
mixtoe sinty et humana natura in 
Deitatem mutata sity ut Eutyches 
furenter dixit. 

III. Quod Christus non sit ve- 
ruSy naturalis et oetemus DeuSy ut 
Arius blasphemavit. 

IV. Quod Christies non veram 
humanam naturam anima ratio- 
nali et corpore constantem habue- 
rity ut Marcion finxit. 

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


R^McHim of contrary and/aim doctrUm Umdh- 
ing the person of Ckriai. 

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 Nestorins 
insanely feigned. 

II. That the divine and human 
natures are commingled into <»ie 
essence, and the human nature b 
changed into Deify, as Eutyohet 
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 a 
rational soul and of a body, as 
Marcion feigned. 



y* Quod unio jpersonalis fa- 

ciat tankim communia nomina 

4&mmune9 titulos. 
VI Quod phraeis iantum et 

mdu9 quidmn loquendi uij cum 
dicitur: Deu9 est hoinOy et homo 
ut Dens; $iquid^m Divinitas 
nihil cum huTnanUate, et huma- 
nitoi nihil cum Deitate realiter, 
kc €Bty vere et reipsa, commujie 

TIL Quod iantum ait verba- 
tk^iima re ipsa^ idiomatum cofo- 
sMmcoHOf cum dicitur: Filium 
Bd pro peccatie mundi mortu- 
lun eae : Filium hominis omni- 
jotmUm Jhctum esse. 

VllL Quod humana in Chri- 
sh naiura^ eo modoy qxw est Di- 
mniias^ facta sii essentia gmv- 
dcm it^iia^ et eai hoe essentially 
mmmunicatay in kumanam na- 
iuram ^usa^ et a Deo separata 
^ute et proprietate^ eo modo^ 

divina natura^ vhique prcE- 


DL Q^iod humana natura di' 

retHone substantice atque 

im suee, vel proprietatum 

im essefiHoiium^ excBqiui- 

X. Quod humana natura in 
io in omnia loca adi et 
healiter expansa sit; quod 

V. That tlie personal union 
makes only common names and 
common titles. 

VI. That it is only a phrase, and 
a certain mode of speaking, when 
it 18 said : God is man, and man is 
God ; since divinity has nothing 
really, that is, truly and in deed, 
common with humanity, and hu- 
manity nothing common with De- 

VIL That it is only a verbal 
communieatio idiomatum^ with- 
out any corresponding fact, when 
it is said: The Son of God has 
died for the sins of the world ; the 
Son of man has become omnipo* 

Vin. That the human natm^e in 
Christ has become a certain infi- 
nite essence, in tlie same way in 
which the divinity is one, and that 
from this essential, communicated 
Tirtue and property, effused into 
liuman nature and separate from 
God, it is every where present in 
like mode and manner with the- 
divine nature. 

IX. That the human nature has 
been mado equal to the divine, in 
respect of its substance and es- 
sence, or of the essential divine at- 

X. That the human nature in 
Christ is locally spread out into all 
places of heaven and earth; some- 



ne quidem divinoe naturce eat tri- 

XI. Quod Christo impossibUe 
sitf propter humance naturce pro- 
prietatemy ut simul in pltmbuSj 
qtujtm in una locOj nedum ubique^ 
9U0 cum coTpore esse posHt 

XII. Qiu>d sola humanitas pro 
nobis passa sitj nosque redemeritj 
et qtuni JPtlius Dei in passione 
nvUam prorsus cum humanitcUe 
(reipsa) communicationem Aabue- 
ritj perinde ac si id negotium 
nihil ad ipsum pertinuisset. 

XIII. Quod FUius Dei tan- 
tummodo Divinitate sua nobis in 
terrisy in verbo^ sacraTnefitiSj in 
omnibus deniqvs cerumnis nostriSy 
prassens sitj et qttod hcecproesentia 
prorsus ad hum^nitatem nihil 
pertineat. Christo enim^ post- 
quam nos passione et morte sua 
redemerity secundum humanita- 
tem suam nihil amplius nobis- 
cum in terris esse negotii. 

XIV. Quod Filius Deij qui hu- 
7nanam naturam assumsity jam 
post depositam servi formamy 
non omnia opera omnipotentice 
sucBy in et cum humanitate sua, 
et per eamy effidaty sed tantum 
aliquay et quidem in eo tantum 
locOy ubi humana nattira est lo- 

XV. Quod secundum humani- 
tatemy omnipotentice aliarumque 

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 everjr 
where, with his body. 

XII. That the humanity alone 
suffered for us and redeemed ns; 
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 liad 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 notih* 
ing at all to the humanity. For that 
Christ, after he had redeemed as 
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 



ff^fietatum divinm naturw 
fmim nan sit capax, Jdque 
^iHiNm audent contra expressurfi 
Uilimoniurn Oknsti (Matt, xxviii. 
18) I ^JGhi data set omnia potes- 
tiu in codo et in terra? Et con- 
traiicunt Paulo^ qui ait (Col. ii. 
J): ^/ii ip90 inhabitai iota Dim- 
nkatU plenitudo corporaliter? 

XV1» Quod Christ o semindian 
hmanitatefn data quidetn sit 
tnaxhna poiestun in ccdo et in 
ttrrutj videlicet major et amplior, 
iuam omnes auffcU et ereatun^ 
iicceperifU: sed tam^n ita^ ut 
eum omnipotentia Dei nullam 
kAeai communicationem^ fieque 
mnqmientia itli data ait, Ita- 
pi medium quandam potentiam^ 
itier omnipotentiam Deij et in- 
tff aliarufn creaturarum poten- 
tkta, Jifigunt^ datam Chrlsto se- 
^liflum kumanam ejus naturam 
fir exal4ationein ^' quxe minor 
fuidem »it^ quam Dei omnipo- 
tehtia^ viajor tanun oniniufji ali- 
tntm creaiuraruin potentate. 

XVII. Qitod ChriUo secundum 
fpiriium suum hutnanum certi 
HmiUs positi sint^ quantum vi- 
idicet ipaum scire oporteat, et 
jmd non plus Mtiat^ quam ipsi 
tonteniat, et ad exeeutionem am 
ijficii^ JudixnjB nimirum^ neeeasa- 
fw requiratnr, 

XVIII. Quod Chriatua nehodie 

omnipotence and other properties 
of the divioe nature. And this 
tliey dare to assert against tlie ex* 
press testimony of Christ (Matt. 
xxviii. 18): *A]I power is given nnto 
me in heaven and m earth,' And 
they contradict Paul, wlio says (Col. 
ii. 9) : ' In him dwelletli all the full- 
ness of the Godhead bodily.' 

XVL That to Christ, according 
to the humanity, there is given, in- 
deed, the greatest power in heaven 
and in eartli; that is, a power great- 
er aiid more ample tlmo all angels 
and creatures liave received, but in 
sueli wise, neveitheless, that it has 
no communication with the omnip- 
otence of God, nor that otunipotence 
has been given to him. And so 
they feign a certain middle power 
between the omnipotence of God 
and the pt;wer of other creatures, 
given to Christ according to his 
Iiunmn nature by exaltation; which 
is lessj indeed, than the omnipo- 
tence of God, yet greater than the 
power of all other creatures. 

XVII. That to Christ, according 
to his human spirit, certain limits 
are appointed as to how much it 
behooves him to know, and that 
he knows no more than is suitable 
for htm, and is necessarily mquired 
for the execution of his office, to 
wit, as Judge. 

X^nil. That Christ has not even 



fuidem jper/ectam haheat oognir 
tianem Deiy et omnium ipHua 
operum; cum tamen de Curtate 
scriptum sit (Col. ii. 3) : ^In ipso 
omnes thesauros sapiential et sci- 
entice absconditos esse^ 

XIX. QvLod Christo secundum 
humamtatis suce spiritum im- 
possihile sit sdrCj quid ah (zter- 
no fuerit^ quid jam nunc uiique 
Jiatj et quid in omnem cetemita- 
tern sit futurum. 

XX. R^idmus etiam damna- 
musquej quod dictum Chriati 
(Matt xxviii. 18): ^ Mihi data 
est omnis potestas in coda et in 
terra ;^ korribUi et blasphema in- 
tefpretatione a quibusdam depra- 
vatur in hanc sententiam: quod 
Christo secundum divinam siuim 
naturam in resurrections et as- 
censions ad coelos iterum resti- 
tutafuerit omnis potestas in codo 
et in terra^ perinde quasi, dum 
in statu humiliationis erat, cam 
potestatem, etiam secundum Di- 
mnitatem, d^osuisset et exuisset. 
Sac enim doctrina non modo 
verba Testamenti Christi falsa 
explicatione pervertuntur : verum 
etiam dudum damnatm Aria- 
nm hcsresi via de novo sternitur, 
ut tandem, cstema Ghi^ti Divi- 
nitas negetur, et Christus totus, 
guantus est, una cum salute no- 
stra amittatury nisi huic impim 

now a perfect knowledge of Gk)d 
and of all his works. Whereas it 
is written of Christ (Col. ii. 8) : *In 
him are hid all the treasares 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- 


dodrince ex solidia Verhi Dei et 
fiiei nostrcB Catholicce Jundamen- 


tis canatanter cantradicatur. 

Abt. IX. 

Status Controversijb. 

Disceptatum fuit super hoc 
artictUo inter qtu)miaia theolo- 
go$^ qui Av^gitstanam Confessio- 
nem proJUentur : quando et quo- 
modo Domintis noster Je9u% 
Chn8tu8y ut testatur fide% nostra 
Oaiholioaj ad inferos descenderitj 
an id ante^ vet post mortem ejus 
factum sit. Proeterea qrucesitum 
fuitj num anima tantum, an di- 
vinitate sola^ an vero anima et 
corpore descenderitj idque an spi- 
fitualiterj an vero oorporaliter 
9U factum, DisptUatum etiain 
ettyfium hie articulus ad passio- 
netn, an verum ad glariosam vic- 
toriam et triumphum Christi sit 

Cum autem hie fdei nostrce 
arUetduSj siact et prcecedenSy ne- 
jue sensibus neque ratione nostra 
eomprehendi queat^ sola autem 
Me aeeeptandtcs sit: unanimi 
consensu consulimuSj de hoe re 
non esse disputandum^ sed quam 
simpliciseime huno articuhim ere- 
dendum et docendum esse. Atque 

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

Art. IX. 



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 
&ith 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 victory 
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 



in hoc neffotio s^namur piam I in thie respect let ns follow the j 
D. Luthef'i doctrinamy qui hunc ly teaching of Dr. Lutlier, v 
articulum in condone, TVrg'tchis discourse held at Turgan in tliai 
kahita {Amio^ etc, XXXIIL), year 1533, unfolded this ai"ticle iii 

^ie admodum explicuU^ omnes 
inutile^ et curiosm qimestiones 
2>racidit^ atque ctd piam fidei 
smiplicifatem omn^s Chriatianos 
adhortatus est 

Satis enim nobis esse debet^ si 
8€tamu8, VhriHum ad inferos 

a most godly wiae^ catting sliort all 
curious c|iiestiou8, and exhorting all 
Clinstiaus to the pious Bimplicitj 
of faith. 

For it ought to he enough fot 
us to know that Christ descender 

deseendi^e^ infernum omnibus into hell, that he destroyed hell foi 
credentibua destruxisse, nosque all belie verSj and that we tlirongl 
per ipsum e potestate viortis et him liave been snatched from tin 
Satancey ah veterna damnationej power of death and Satan, from 

atque adeo e faucibus infer ni 
erepios. Quo auiem fuodo hcec 
effetia fmrhitj non curioHe scru- 
t^mur, sed hujus rei cognittonem 
alteri stculo reserveinus, ubi non 
modo hoc mysterium^ sed alia 

eternal damnation, and even froiifl 
the jail's of hell. But in what waj 
tliese things have been brought t<i 
pass let us not curionsly inqnin% 
but let us reserve the knowledge o: 
this thing to another world, wlien 

mvlta^ in hac vita simpliciter a. not only tliis mystery, but nian| 
nobis credita^ revelabtintur^ ywtt^'otlier things also which in this lift 

Cifptum OQScm nostra rationis ex- 

Art. X. 

m/M vocantur, 

n inter theologos 

fessionis confro- 

noniis s€u riti' 

>, qui in Verbo 

'^' '>*fnti neque 

have been simply believed by m^ 
shall be revealed, things which es 
eeed the i-each of our blind reason. 


Aet. X 


Which are commanfif catkd Adiaphtfra^ op* 
thinfjt indiffrrtnt, 

Thei-e has also arisen among th( 
divines of the Augsburg Confufisioi 
acontroversy touching eccle&iasitica 
ceremonies or rite?, wliich are nel 
ther enjoined nor forbidden in tli^ 




proMMHf Sid ordinia ianium et 
decori gratia in JSodeaiam sunt 


QiuBsitum fuit^ nu7n persecu- 
tmii tempore^ et in casu oon- 
fmonis {etiainai adveraarii no- 
fhmum in dootrina consejitire 
nQlmt) nikilorninus aalim consci- 
entia allfjtue abrogatce ceremonicB, 
jm per se indifferentea^ et a Deo 
A0}ad mandatoe neque prohibitoe 
nni^ podidantibua id et urgenii- 
ius adversariiSf iterum in usiim 
rmcari posdntf et an Ace modo 
oan Pont^fidia in ejuamodi ce- 
mtonila et adiaphoria confor- 
mn recte que^fnua, Una para 
^^c feri poaae ajirmanit^ altera 
^<ro negavit. 

Word of God, but have been intro- 
duced into the Chiireh merely for 
the sake of order and seernliness. 

Statemkst qw tkb Coxtbovebst. 

It has been asked whether in time 
of persecution and a cage of con- 
fession (even thougli our adversa- 
ries will not agree with ns in doc- 
trine), nevertheless with a safe con- 
I science, eeilain ceremonies already 
abrogated J which are of themselves 
indifferent, and neither commanded 
nor forbidden by God, may, on the 
urgent demand of our adversaries, 
again be re-established in use, and 
whether we can in this >vay rightly 
conform with the Papists in cere- 
monies and adiaphora of this sort. 
The one part has affirmed that 
tliis might be done, the other has 
denied it. 


^Ktra doctrina tt conftimo de hoc Ar- 

i Ad hane controveraiatn diri- 

^^t^dam nnanimi conaenau ere- 

imm^ docemuaj et co7}fitemury 

pod eeremonias aive ritna EccU- 

fiostici (gui Verba Dei neque 

pmoepti aunty neqtte prohihiti^ 

tti iantufn decori et ordinia 

caiiaa instituti) nan aint per ae 

^dtua dimnua^ aut aliqua aaltem 

fora euU'ua divini. Scriptum 

mi enim (Matt. xv. 9) : ' Fruatra 


Sound doctrine and confession touching thU 

L For the better taking away of 
this controvei^y we believe, teach, 
and confess, with unanimous con- 
sent, that ceremonies or ecclesiastic- 
al rites (such as in the Word of God 
are neither commanded nor forbid- 
den, but have only been instituted 
for the sake of order and seerali- 
ness) are of themselves neither di- 
vine worship, nor even any part of 
di\inc woi-ship. For it is written 




colunt me, dooentes dodrinoij 
mandata Aamirhum.^ 

n. CredimuSy docemtMj et con- 
fiteinuTy JEcclesioi Deij ubivia ter- 
rarumj et quoounque tempore^ lir 
oere^pro re nata, ceremonicu tales 
mutare, juxta earn rcUionem^ qtuje 
^cdesice Dei utiliseimay et ad 
asdijicationem efuedem maxime 
aoeommoda^'a judicatur. 

III. Ea tamen in re omnem le- 
viiaUfji fuffiendam et offendieula 
cavendaj in prithie vero infirmo- 
rum in fide rationem habendam^ 
et iie parcefndum ease cenaemua. 

IV. Oredimusy docemusj et con- 
fitemur^ qtwd tempcmbus perse- 
cutionum, quando perspicua et 
constans confessio a nobis exigi- 
tuTy Aostibus Evangelii in rebus 
adiaphoris non sit cedendum. 
Sic enim Apostolus inquit (Gal. 
V. 1) : * Qua libertate Christus nos 
Uberavit, in ea state^ et nolite ite- 
rum jugo sermttUis svhjici? Et 
(Uibi (2 Cor. vi. 14): 'Ifolite ju- 
gum ducere cum infiddibuSj etc. 
^QtuB enim est societas lu>ci ad 
tenebrasT etc.' Item (Gal. ii. 5): 
^Quibus neque ad horam cessi- 
mus subjectione^ ut Veritas Evan- 
gelii permaneret apvd vos. In 

(Mattzv.9): ^Invauitheydowcnv 
ship me, teaehing for doctrines tlie 
commandments of men.'. 

II. We believe, teach, and confess 
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 most 
suited to her edification. 

in. We judge, nevertheless, that 
in this matter all levity should be 
avoided and matters of offense be 
guarded against, and that especially 
account should be taken of the weak 
in the faith, and foi*bearance shown 
towards them (1 Cor. viii. 9 ; Bom. 

rV. 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 Gos- 
pel in things indifferent. For thus 
speaks the A postle (Gkil. 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 elsewhere 
(2 Cor. vi. 14) : * Be not unequally 
yoked together with unbelievers,' 
etc. ^ For what concord hath light 
with darkness V Also (Gkil. ii. 5) : 
' To whom we gave place by sub- 
jection, no, not for an hour; that 



t4H mim r&rutn statu non agitur 

jmi mitplitis d€ adu^horisj sed 

di vmiaie Evangdii^ et de li- 

iertde Christiana scoria tectaque 

mmvanda^ et qnomodo cavenr 

dm nt, ne manifeste idolola- 

tm tof^f^meturj et infirmi in 

Jik tffendmUur. In Aujusmodi 

nkti nostrum cert€ non eat^ alt- 

gM adver^ariis largin: sed 

%p»tifii nostrum requirit^ nt 

jsiim €t ing&nuam confessionem 

m^mus^ €t ea patienter feramxiSy 

Dominua nobis ferenda im- 

ritj et hostibus Verhi Dei 

nos permiserit 

V. OredimuSj doeemus^ et con- 
ittf, quod Ecclena alia aliam 
^mnars nan debeaty propterea, 
pwrf h^BC vel iUa plus minusve 
^^Umarum eeremoniarum^ qiias 
Dominus non insiituit^ observet; 
fi fnodo in doctrina ejusqu6 ar- 
tmdis omnibusj et in vero Sa^^a- 
mmiarum nsti sit inter eas con- 
mmis. Hoc enim vetus et verum 
dictum est : D^issonantia jejunii 
*iwi dissohit consonantiam fidei, 

F^hm Joctrina d§ hoe Articuh rejectio. 

Sepudiamus atque damnumus 
kec falsa et Verba Dei cantrartu 

the truth of the Gospel might re- 
main with you,' For in such a 
state of things it is no longer a 
question of adiaphom, but of the 
restoration and roaiiitenanco of the 
truth of the Gospel and of Christian 
liberty, and of Low care may be 
taken lest idolatry be manifeatly 
sti*engthened and the weak in the 
faith be can&ed to stumble. In 
mattei-s of this sort it is certainly 
not our part to concede any thing 
to our adversariea, but our duty re- 
quires that we should show forth a 
godly and frank confession, and 
patiently bear those tilings which 
tho Lord may have laid upon us to 
bear, and may ha\^e suffered our 
enemies to do against us. 

V. We believe, teach, and confess 
tliat one Church ought not to con- 
demn another because it observes 
more or less of external ceremonies, 
which the Lord has not instituted, 
provided only there be consent be- 
tween them in doctrine antl all the 
aiticles thereof, and in the true use 
of the sacraments. For so runneth 
the old and true saying ; ' Dissimi- 
larity of fasting does not destroy 
similarity of faith.' 


Rejection offaht doctrine touching thii Article, 

We repudiate and condemn the 
following false dogmas as repug- 
nant to the Word of God : 



I. Quod hufnatice traditionm et 
const itutioned^ in Eccleaiusticis re- 
ituSy per se^ pro cultu Dei^ aut 
certe pro parte diviiii cultiia sint 

IL QimruU ejusmodi ceremo- 
nice et conatitutionea JUcclence Dei 
coactione quadam ianquam ne- 
eemariiJd ohtrudunturj et quidem 
contra libertatem ChriBtianam^ 
quam Ecdesia Christi in rebus 
ejusmodi ext&mis habet, 

III, Cum asseritur^ quod iem- 
pore persecution is f qimndo clara 
cotifes8io requiritury hostibus 
Evangelii in observatione ejus- 
modi rerum adiapkoraman gre^ 
tijimri^ et cum ipsis padaci et 
mnsentire liceat : qua? res cum 
detrimento veritatis conlestia con- 
juncta est 

IV. Cum externa ceremoniwy 
jtwe indifferentea atrnt^ ea op in- 
tone abrogantu7\ quasi Ecclesiti 
Dei liberum non ait^pro re nata^ 
ut judicaverit ad ctdijicationem 
utile esscj hanc vel illam ceremo- 
niam^ raiione libertatia Chri- 
atiance, usuf^re. 

L That human traditions aui 
const! t lit ioiiB in things ecclesiastical 
are of tliemselves to be accounted 
afi divine worship^ or at least as a 
part of divine worship. 

IL When ceremonies and consti* 
tutions of this kind are by a sort of 
coercion obtruded upon the Church 
as necessary, and that contrary til 
the Chnstian liberty which thcl 
Church of Christ has in external 
matters of this sort 

III. When it is asserted tliat ii^ 
time of persecution, when a clear 
confession is required, it is permit- 
ted to gi-atify the enenjies of ths 
Gospel in the observation of adia^ 
phora of this sort, and to covenant 
and agree witli them, whicli thing 
is attended witli detriment of the 
heavenly truth, 

IV, Wlien external ceremi 
which are indifferent, are abroj 
under the opinion that it is not fre« 
to the Church of God, as occasioii 
demands, to nse this or that cere- 
mony by the privilege of its Chri^ 
tian liberty as it shall judge to bl 
useful to edification. 





Jk hoc articido non quidem 

publice mota eet contivveraia 

ifittr Auffustanm ConfessionU 

Theologoa: sed iamen cum hie 

ariiculus magimm pits fnentidm 

comolaiionein adferai^ si recte et 

dsn^ txpUceturj yiauifi est eiin- 

dm in hoc sa^ipt^ d^clarare^ ne 

fine temporia progremu dis^m- 

totion^s aliqiuB cum offendiculo 

wijundix de hoc ra exoriantur. 


Simtra dodritta de hoc Articuia. 

L Primum ornniufn est^ quod 
cecuraie observari oporiet^ discri- 
mm me ifUer priBscientiam [Vor- 
i«4«ny], et pr(kd€atinaiionem^ give 
txtirmm eUciionein [ewigo Wahl] 

U, Prmsdentta enim Dei nihil 
iliud est J quam quod Deus om- 
nia mverit^ a/iteqiium fiant^ sieut 
miptum est (Dan. ii. 28): 'Est 
Dem in cwlOj revelans mysieria^ 
ftd indieavit iibi Rex Nahucho- 
Amasor^ quce ventura sunt in no- 
vimmu iemporibus* 

III. Hi^c Dei proescientia sitnul 
ad honoa et males pertinet, sed 
iuUrim non est causa mali, ncque 
esi eausa peccati^ qti^M hoviinem 

Abt. XI. 


Touching this article there has 
not, indeed, arisen any public coa- 
troversj amoug the divines of the 
Augsburg Confession; hut never- 
theless, inasmuch as this article 
brings great consolation to pious 
niiiids, if it be rightly and skillfully 
expoimded, it has seemed good to 
set forth tlie same in this writing, 
lest perchance^ in process of time» 
certain disputations leading to of- 
fense should arise thereupon. 


Sound doctrine touching this Article, 

I. First of all, it ought to be 
most accurately observed that there 
is a distinction between the fore- 
knowledge and the predestiniititrn 
or eternal election of God, 

IL For the foreknowledge of 
God is nothing else than this, that 
God knows all things before they 
come to pass, as it is written (Dan. 
ii. 28) : * There ia a God in heaven 
that revealeth secrets, and maketh 
known to the king Nebuchadnezzar 
what shall be in the latter days/ 

III. This fomknowledge of God 
exiends both to good and evil men; 
but nevertheless it is not tlie cause 
of evil J nor i& it the cause of sin. 



ad ecelus impeUat. Peccatum 
enim ex diabolo, et ex hominu 
prava et mala volmvtaie oritur. 
Neque hcBC Dei pnzsGiefitia causa 
est, quad homines jpereant * hoc 
enim siM ipsis imputare debent : 
aed prmscientia Dei diBponit [ard- 
nei] m>alum^ et metas iUi comti- 
tuity quoMsque progredi et quam 
diu durare €lebeatj idque eo di- 
riffity ut^ licet per se malum stt^ 
niAilominus electia Dei ad salu- 
tefn cedat 

IV. Prmdestinatio vero, sen 
cetmma Dei eledio^ tantum ad 
honos et diUctos filios Dei per- 
tinet ; et hcec est catisa ip8<yrum 
aalutti. Etenim, eontm salntem 

impelling man to crime. For sill 
arises from the devil, and from th© 
depraved and evil w\\\ of man. 
Nor is this foreknowledge of Go*! 
the cause why men perish, for thii 
they ought to impute to themselvea; 
But the foreknowledge of God dift^ 
poses evil and sets bounds to it, hoi 
far it may proceed and how lonj 
endure, and directs it in such wis 
that, though it be of itself evil, i 
nevertheless turns to the salvation 
of the elect of God* 

IV. But the predestination oi 
eternal election of God extendi 
only to the good and beloved chil 
dren of God, and this m tlie cam 
of their salvation. For it pixjcniiil 

procurat^ et ea^ quce ad ipsam | their salvation, and appoints those 
pertinent^ disponit Super hanc things which pertain to it. Upon 

Dei prwtlestinationem solus no* 
sira ita fundata est^ ut infero- 
rum portce earn evertere n^que- 
ant (John x, 28; Matt. xvi. 18). 
V. ffwc Dei prc^destinatio 7%on 

this predestination of God our sali 
vation is bo founded that the gatei 
of hell can not prevail against 
(John X. 28; Matt, xvi, 18). 

V. This predestination of God ii 

in arcano Dei coiuilio est sent- not to be ecai-ched out in the hidden 

tanda, sed in Verba Deiy in quo 
revdatur quij^renda est 

VL Verbum autem Dei dedu- 

eit nos ad Christum^ is est liber 
ills vitoi^ in quo omnes inscripti et 
electi 8unt^ qui salutem cetemam 
consequuntur. Sic enim. script um 

counsel of God, but is to be soughl 
in the Word of Godj in which it 

VI, But the Word of God lea4 
us to Christ, lie is thjit book of lill 
in which all ai'e inscribed and elecft 
ed wlio attain etenial salvation 
For tlius it is written (Eph. i. 4) 

est (Eph.i.4): ^Eh^it nos in Chri- ^He hath chosen us in Christ bd 
sto, ante 7nnndl constitntionem? , fore the foundation of the worldJ 



VIL Ohristua vera omnea pec- 
catorea ad ae vocat, et j^H)mittit 
iUis lev(Uionemj et serio vuU [ist 
ihm Ernsijj ut omnes homines ad 
96 venianij et sibi constdi et sub- 
veniri sinant. His sese Bede^np- 
torem in verba offert^ et vuUy ut 
verhm audtatur, et. ut aures nofi 
MurentuTj neo verbum negligor 
tur et contemnatun Et promit- 
Hi se largiturum virtutefn et 
operationem Spirittis Sancti et 
auxilium divinum, ut in fide 
oomtanies permaneamus, et vitam 
cdernam consequamit/r. 

VIIL De nostra igitur dectione 
ad vitam cetemam neque ex ra- 
imis nostrcR judicio^ neque ex 
lege Dei judicand^tm est, ne vel 
dmolutoR et JEpicurece vitce nos 
tradamuSj vd in desperationem 
ineidamus. Qui enim rationis 
ms judicium in hoc negotio se- 
jmnturj in horum cordibus Ace 
pemieiosoi cogitationes {quibtts 
agerrime resistere possunt) exd- 
tantur: Si (inquiunt) Deus me 
ad atematn saltUem elegit^ nan 
potero damnari, quicquid etiam 
dmgnavero. Contra verOj si non 
9um dectus ad vitam ceternam^ 
nihil j)lane mihi projuerit, qitan- 
tumcunque boni feoerOj omnes 
enim conatus met irriti ertmt [es 
iU doch aUes um^sonsf]. . 

VII. But Christ calls all sinnen 
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 Kedeemer, and 
wishes that the Word may 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 ai'e 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 a 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 can 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 



- IK'. Vera igUur senterUia deprce- 
destinatione ex Evangelio Christi 
discenda est. In eo enim perspi- 
cue docetur, quod Deua omnee sub 
incredulitatem conchiaerit^ ut omr 
niufn misereatur, et quod nolit 
quenqtuim perire^ sed potius ut 
omnes convertantuVj et in Chri- 
stum C7*edant (Rom. xi. 32 ; Ezek. 
xviii. 23 ; xxxiii. 11 ; 2 Pet iii. 9 ; 
1 John ii. 2). 

X. Qui iffitur voluntatem Dei 
revelatam inquirunty eoque ordiiie 
progrediuntur, quern D. Paulus 
in Epistola ad Hornanos secutua 
est {qui hominem pritis deducit 
ad pcenitentiamy ad agnitionem 
peccatortimj ad fidem in Chri- 
st nm^ ad ohedientiam mandato- 
rum Deij quum de a^)*nce prce- 
destinationis mysterio loquatur), 
iis doctrina de prcedestinatione 
Dei salutaris estj et maximam 
oonsolationem affert. 

XI. Quod vero scriptum est 
(Matt. xxii. 14), ^Multos quidem 
voeatos, paucos vero electos esse;^ 
non ita accipiendum est, quasi 
Deus nolit J ut omnes scUventur; 
sed damnationis impiorufn causa 
esty quod Verbum Dei aut pror- 
sus non avdianty sed 'contuma- 
citer contemnanty aures obdurenty 
et cor indurenty et hoc modo Spi- 
ritui Sancto viam ordinariam 

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 npon all;' 
and that ^ he is not willing that any 
should perish, but rather that all 
should be converted and believe in 
Christ' (Rom. xi. 32; Ezek. xviiL 
23; xxxiii. 11; 2Petiii.9; iJdm 

X. Whoever, tliereforo, 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 

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 nn- 
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 




n/, ut opuB 8tmm in eia 

neqfieatf aut certe quod 

tffrium audUum Jlocci pendant 

[in Wind BcMa^en], atque ah;ici- 

Ott/. Qu/}d igitur pereunt^ nequ6 

Jkm^ neqtie ipnuB electiOj sed ma- 

iiiia eortiin in culpa e^t (2 Pet, il, 

1 Sf|*j.; Ltike ii. 49, 52; Heb. xii. 

XI L JTu4^ usque homo plus in 
^Tieditation^ ariicuU de ^sterna 
J}d dedion^ tuto progredi po- 
t^t^ quaienus videlicet ea in 
Verbo Dei eat reveluta. Verbnm 
Dei enim nobis Christ um„ I thrum 
riU^ proponit : is nobis per 
Evanqelii prmiicationem aperi- 
Hr et evolvitury sicut scriptum 
ci( (Uma. viii. 30) : * Qaos elegit^ 
iof vocaidt.^ In Christo igitur 
itdio (eicrna Dei Patris est 
pmreTuia, Is in mterno siw con- 
*ilio d^remt^ quod prmter eos^ 
Filium ejus Jesum Christum 
ni et in eum vere ere- 
duni^ neminem salvum facere ve- 
lii, Heliqum Gogitationes ex nni- 
mU piorum penitus excutiendce 
mmi^ qui non a Deo^ sed ex of 
jkiu Saiame profieiscuntur^ qui- 
hm kumani generis hostis hoc 
agit^ ui dulcissimafn illuin con- 
mktionem vel enervet^ vel peni- 
tus e medio toliat^ quam ex sa- 
hae doctrina haurire 
tuSf qua videlicet certi 

Spirit of God his ordinaiy way, 
so that lie can not accomplish his 
work in tliein, or at least wlien tliey 
have heard the Word, make it of no 
accountj and cast it away. Neither 
God nor his election, but their own 
wiekediiess, is to blame if they ^ler- 
ish (2 l^et ii. 1 sqq. ; Luke ii* 49j 
52 ; Heb. xii. 25 sqq.). 

XII. So far, tliei^fore, may a 
godly man proceed with safety in 
meditation upon the article of the 
eternal election of God, even as far, 
that is, as it is revealed in the Word 
of God. For the Word of God 
proposes to us Chi'ist, the Book of 
Life which through the preaching of 
the Gospel is opened and spread ont 
before us, as it is written (Rom. viii. 
30): 'Whom he did predestinate, 
them lie also called/ In Ohrlst, 
tlierefore^ is the eternal election of 
God the Father to he sought. He 
in his eternal coinisel has decreed 
that besides those who acknowledge 
his Son Jeans Christ, and truly be- 
lieve on him, he will save no one. 
Other surmisings should be wholly 
dismissed from the minds of the 
godly, because they are not of God, 
but of tliB inspiration of Satan, 
whereby the enemy of mankind is 
endeavoring either to weaken or 
wholly to take away that most sweet 
consolation which we may dra%v 
from this most wholesome doctrine: 



reddimnrf guod mera ffratia, sine 
vUo nostro tnerito, in OAristo ad 
vitam cetemam decti aimuSy et 
quod netno ex ipait^s manihus ror 
pere noa posdt, Et hanc cle- 
mentissimam electionem nan nu- 
die verbisy aed interpoaito jure- 
jurando Dominvs conteatando 
co7\fimiavitj et venerabilUma So- 
cramentia nobia obaiffnavity quo- 
rum in aummia tentcUionikus 
meminiaaey et ex iia conaolatio- 
nem petere dAemua^ ut iqnita 
DiaboU tela extinguam%ta. 

XIII. Interim tamsn aummo 
atudio in eo elaboremusy ut ad 
fiormam voluntatia divince vitam 
noatram inatituarnvsj et vooatio- 
nem noatram [ut D. Petrua (2 
Pet. i. 20) loquitur'] firmam fa- 
ciamua, neque a Dei revdato 
verho latu7n ungvsm recedamtia; 
illud enim nunqtiam noa faUet 

XrV. Hac brevi explioatione 
(JBtemcB et-ectionia divince lu)noa 
auua Deo plene et in aolidum tri- 
buitur : quod videlicet^ aecundum 
voluntatia auce propoaitum^ mera 
miaericordiaj aine uUo noatro me- 
rito aalvos noa faciat, Neque ta- 
men hac doctrina, vel graviorihua 
illia a7iimiperturbationibu8, etpu- 
aiUanimitatij vel Epicuriamo [zur 
KleinmuthigJceit oder roJiem^ wU- 
dem Zeben] anaa prcebetur. 

inaBmuch as by it we are rendered 
certain that by mere grace, with- 
out any merit of onr own, we are 
chosen in Christ to eternal life, and 
that no one can pluck us out of his 
hands. And this most merdfal 
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 fieiy 
darts of the DeviL 

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

XIV. This brief explication of 
the eternal election of Grod, attrib- 
utes fully and completely to Gtod 
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 onr 
own. While by this doctrine no 
handle is given to vehement dis- 
turbances of mind and faint-heart 
edness, nor to Epicureanism. 




FaUm Aoe Artiemh r^eetio, 

Oredimus igitur et eentimt^, 
guando doctrina de electione Dei 
ad vitam cUemam eo modo pro- 
ponitury ui perturbaUe pice men- 
us ex ea €on€olationem nvUam ca- 
fere quearUj Bed j>otius per earn in 
animi anffuaticta [Kleinmuthig' 
keii\ aut desperationem eonjician- 
tur,aut impoenitentes in dissoluta 
sua vita eonfirmentur^ quod arti- 
cuius Me non ad normam verbi et 
voluntatis Deiy sedjuxta humance 
ratianis judiduniy et quidem im- 
pulsu SatancBj male et perpe- 
mm tractetur. ^ Qwecunque enim 
fcripta sunt^ [inquit (Bom. xv. 4) 
apostolus] ^ad nostram doctri- 
nam scripta sunt, ut per patien- 
iiam et consolationem ScHpturor 
rum spem kaheamus? Bejicimus 
Uague omnesj quos jam enumera- 
UmuSj errores. 

L Quod Deus nolity ut omnes 
hmines pcenitentiam agantj et 
Etongdio credant. 

IL Quando Dew nos ad se 
vocatj quod non serio hoc velit^ 
ut omnes homines ad ipsum ve- 

m. Quod nolit Dew, ut om- 
nes salveniuTy sed quod quidam, 
wm rations peocatorum suorum, 
wrtiw solo Dei eonsiliOy pro- 
posito et voluntate^ ad exitium 


Rejection of/alse doctrine touching this Article^ 

We believe, therefore, and judge 
that when the doctrine of God's 
election of men to eternal life is bo 
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 dissolutei 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 (Komans 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 

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

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, 



deatinati sintyUt prorsus salutem 
consejtii non posHnt. 

rV. Quod non sola Dei mise- 
rieordia et sanctUaimum Christi 
ineritumy aed etiam in nobia ipaia 
aliqua cauaa ait electionia divinoe^ 
cujua caiiace rfUione Deua noa ad 
vitam cetemam degerit. 

Sbec dogmata omnia falaa aunty 
horrenda et blaaphema^ iiaquejnia 
m^entibua omnia proraua conaola- 
tio eripttuvy quam ex Evangelic 
et aacramentorum tiau capere de- 
herenty et iddrco in Eccleaia Dei 
nequaquam aui\^ fei'enda. 

Hbec brevia eat et aimpliciaaima 
articulorum controveraorum ex- 
plicatioyde quibua inter theologoa 
Auguatancb Confeaaionia aliquan- 
diu disceptatum et diacrepantibua 
inter se aententiia diaputatum eat. 
Et ex hac dedaratione homo piuay 
quamtumvia aimplexy aecundum 
aauilogiam Verbi Dei et Oate- 
chiami aimplicem doctrinam de- 
preJiendere poteaty quid verum 
aity quidfalaum. Non enim tan- 
tummodo aincera doctHna diaerte 
eat recitatay verum etiam contra- 
ria etfalaa doctrina repudiata eat 
et ryectay et co?itroveraioe illcBy offen- 
diculorumplenceyaolide aunt deciaoe 
atque dijvdicatce [und alao die ein- 
gefaUene drgerlichen ^SpaUungen 
grundlich entachieden aeind]. 

and will of Ood, so that they can 
not in any wise attain to aalvatioD. 

IV. That the mercy of God and 
the most holy merit of Christ is not 
the sole cause of the divine election, 
but tliat there is also some cause in 
us, on account of which canse GkxL 
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 tlie Church of Qod, 

This is a brief and most simple 
explication of the controverted arti- 
cles, toucliing which there has been, 
for some time, discussion among the 
divines of the Augsburg 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. 



FaiU Deu9 omnipotenSj Pater 

Domini nostri Je^u Chriati^ tit 

/vr (fmHatn Spirittia Sancti om- 

nu m ipm cotisentieniea et conr 

eofdm nmuBj aigue in consensu 

f jui ipai probetur^ constanier 

Akt. XIL 
de auis h^resibub bt mctb 

[Vom amderen Rotten und Secien], 

I nunquam Augustanam Confunonem sunt 

Ve txyHta cfffjitiUione hmreses 

Im €t seetiB nobis tribuantur^ 

^rapterea, quod sarum in eomr 

'/rai4i deelaratione expresaam 

ntionetn non Jieirnua : visum 

ariiculos earnm ad calcem 

[(ii^ dicitur) hujus Bcrtpti nude 

TtcOarej in quibua noatri tern- 

pftria hirretici a veritats disaen- 

^mty et ^incenr noHrce reUgioni 

et confesBioni contrarium doceni. 

Afuiiaptist<£ in multas sectas 
{^'id ITanfen] sunt divisi^ qtiaritfti 
^ plurea^aliiM pauciores error es 
drfaidunt: generatim \ingemein\ 
kmm omne& taleni doet7*inam pro- 
fi^tur^ qnoi neque in Ecelema^ 
I fW^ in politia [nock in der Po- 
\Uid und weltiiche7n Regitnent^ 
\ in (teonomia ISauahaltung] 
Tti potest. 

May Alraiglity God, the Father 
of our Lord Jesus Christ, f^^raut that 
l>j the grace of tlie Holy Spirit we 
may all be liarmoiiious aud of one 
accord in him, aud may steadfastly 
jHjrsevere in a godly agreemeut, 
which may be approved by him. 

Art, Xn. 


which have ntver embracfd tA4 AuffthWff 

Lest micl I heresies and sects should 
tacitly be attributed to us, for the 
reason that we have not made ex- 
pi^ess mention of thera in the state- 
ment given above, it has seemed 
good simply to recite this docu- 
ment at the end of their articles of 
belief, wherein tlie heretics of our 
time dissent from the truth, and 
teach contrary to our sound con- 
fession and doctrine. 

Ehbors of the Anabaptibts. 
The Anabaptists are divided into 
many sects, of wliich some maintain 
more, some fewer errors. Never- 
thelessj in a general way, they all 
profess such a doctrine as can be 
tolerated neither in the Church, 
nor by the police and in the com-* 
nion wealth, nor in daily [domeBtie 
and social] life. 



ArtieuH AnahapHiiieij qui in Eceleria fori 
wuh pottwUm 

I. Quod Chriatus camem et 
sanguinem suum^ non e Maria 
tdrgine assumaeritj sed e^ ccdo 

II. Qtwd Ckristus non sit ve- 
ru8 DeicSy sed tantummodo cceteris 
Sanctis sit superioTy quia plura 
Spirit us Sajicti dona acceperity 
quam alivs quiynam homo sanctus. 

III. Quod justitia nostra co- 
ram DeOj non in solo Christi 
meritOj sed in renovatione atque 
adeo in nostra propria prohi- 
tatey in qua ambtUemuSy consistat. 
Ea veto Anaiaptistarum justitia 
magna ex parte dectitia et hit- 
manitus excogitata quadam sane- 
timonia constat, et revera nil 
aliud esty quam nxyvus quidam 

IV. Quod infantes non hc^ti- 
zati coram Deo non sint peccch 
toresy sed justi et innocenteSy et 
in ilia sua inhocentiay cum usum 
rationis nondum haieanty sine 
haptismo {guo videlicety ipsorum 
opinioney non egeanf) salutem conr 
sequantur. Et hoc m^odo rejici- 
unt totam de peccato originali 
doctrinamy reUqua etiam, qu(B ex 
ea dependent. 

Y. Quod infantes baptizandi 
non sinty donee usum rationis 

AnalKgatiii Artidu mkiek earn m&i he 
in the Chmrck, 

I. First, that Ghrifit did not as- 
sume his fifish and blood of the 
Virgin Mary, but brought them 
from heaven. 

U. That Christ is not true Ood, 
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 a cer* 
tain arbitrary and humanly devised 
sanctimony, and in truth is noth- 
ing else than some new sort of 

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 

V. That infants ought not to be 
baptized until they attain the use 



^^ngequantnr^ et fidem suam ipsi 
profiteri poasint 

VX Quad Chrutianorum liheri 

Mm od cau9am^ quia parentibus 

ChrUiianU et Jidelibtis orti sunt 

{4igm prtxter et ante au$ceptum 

^Q^mnttm)^ return sanctiy et in 

Jtiorum Dei ni$mera eint ha- 

iendL Qua de canaa etiam ne- 

S^ Potdobaptismurn magnijuct' 

"^dni, neque id operam danij td 

^/mtea haptizentur^ quod cum 

^:3^re8sis verbis promi^sionia di- 

^nnct (Gen. xvii* 7 eqq.) purjnat : 

^ta tnini tamtum ad toa pertinet^ 

^Tii fmdua Did ^aernanty illud- 

^ne fwn conteinnunt 

Vn, QiM>d ea non ait vera et 
GAriatiana Ecdenaj in qua cdi- 
yui adhuc peccatorea reperiun- 

YIIL Quod condones non aint 
midimuiec uUcb in its templia^ in 
pibua aliquando Miaacz Ponti- 
jkiiF aunt celebratce, 

IX. Quod homo piua ni/iilpror- 
mt coTmnercii habere debeat cmn 
Jkdmm minutrisj qui £/vange- 
Chfisii ji$xta Augnstana^ 
mfessi4>nia sententiam docent, 
d Anabaptiatarum condones ac 
marts reprehendtmi, et quod 
fjwmodi EecleaicR miniatris fwque 
mrvire^neque operam locare Uceat^ 
aai quod iidem ut pm^mraores 

of reason^ and are able themselves 
to profess tlieir faitli. 

YI. That the children of Chris- 
tians, on the ground tliat they are 
spniBg of Ctiri&tian aod Ix-Iieving 
parejits (even apai't from and lie- 
fore tlie receiving of baptmm), are 
in very deed holy, and to be account- 
ed as belonging to the children of 
God, for which reason they neither 
make ninch account of the baptism 
of children, nor take eai^e to have 
tlieir children baptized, which con- 
flicts with the express words of the 
divine promise {G^w. xvii, 7 sqq.)' 
for this only holds good to those 
who observe the covenant of God^ 
and do not co7i(etnn it, 

VIL That that is not a true 
Christian Chuix^h in which any 
sinners are yet found, 

VII I. That we ought not to listen 
to any sermons in those churches 
in which tlie Papist mass^ have 
ever been celebrated. 

IX. That a godly man ought to 
have no dealings at all with the 
ministers of the Church who teach 
the Gospel of Christ according to 
the tenor of the Augsburg Confes- 
sion, and rebuke the preachings and 
errors of the Anabaptists ; and that 
it is not lawf ^d either to serve or to 
do any work for such ministers of 
tlie Churchy but that tliey are to be 



verii divini vUandi et fugiendi 

Articuli AnahapHitieij qui in PoHHa [in ditr 
PoKzei] sunt intolerahiles, 

I. Qtcod Magiatratua offidvm 
non sitj axib Novo TestamerUo, 
genus vitcey quod Deo plaoeat. 

II. Quod homo Chf^Uttanua 
aalva et illcBsa conscientia officio 
Mctgistratua fungi non possit. 

III. Quod homo ChristianuB U- 
Icesa conscientia officium Magi- 
stratusj rebus ita ferentibus^ adr 
versus improbos adminxstrare et 
exequiy et subditi potcstatem U- 
laniy quam Magistratus a Deo 
accepitj ad defensionem implo- 
rare non possint 

IV. Quod homo Christianus 
sana conscientia jusjuranduin 
prcestare, et juramento interpo- 
sito obedientiam et fidem suo 
Principi aut Magistratui pro- 
mi ttere nequeat 

Y. Quod MagistratuSy sub Novo 
Testamento, bona conscientia ho- 
mines facinorosos capitali supplir 
do afficere non possit. 

Articuli Anahaptistici, qtd in CEconomia 
[^HaushcUtung] forri non possunt. 

I. Quod homo pius non possit 
conscientia salva proprium tenere 

avoided and Bhnnped as pervertem 
of the divine Word, 

Awihapti9t ArtieUs which ore imtoierahk im 
the Oommomwmilth. 

L That the office of the magia- 
trate is not, under the New Tea- 
tamenty a condition of life that, 
pleases Ood. 

IL That a Christian man can 
not discharge the office of a mag- 
istrate with a safe and qniet con-. 

III. That a Christian man can 
not with a safe conscience admin- 
ister and execute the office of a 
magistrate, if.. matters so reqnire, 
against the wicked, nor subjects 
implore for their defense that 
power which the magistrate has 
received of God. 

lY. That a Christian man can 
not with a safe conscience take 
an oath, nor swear obedience and 
fidelity to his prince or magia* 

Y. That the magistrate, nnder 
the New Testament, can not with 
a good conscience punish crimi- 
nals with death. 

Anabaptist Articles which can not be toleraied 
• in daily life. 

I. That a godly man can not 
with safe conscience bold or pos- 


4 pouider4^ 4ed quod is^ quic- 

quid omnina facnUatufn, habeat^ 

a Mum in commune conferre 

\}M die Gemein su geben] debeat 

IL Quod homo CAristianus il- 

hm cotiscietitta neque caupona- 

Ham^ neque mercaturam exercere, 

mut arma conficere poasit [kein 

duigeber^ Kaufmann oder Mes- 

mmchmidt sein konne]. 

III. Qiwd conjuffib'us, propter 
^tiiwmm reli/fionemy divortium 
^^(Wfw, ei cuTn alia persona, qum 
fdigione non dUaentiat^ ma- 
irnonium coniraAere liceai* 

I. Quod omne^ iUij qui Vhrl- 

^nm, secundum carnem, creatU' 

^^m esse dicunt, non habeant 

'H^nw/i reqnaniis ooehstis liegis 


IL Quod caro Cfhristi per exal- 

ktionem eo modo oimiea pro- 

ptitiates divinas acceperet^ ut 

Chmtus^ qudtentts homo est^ po- 

Mia^ virtute, majestate^ gloria^ 

Potri et Tf^t Aoyt^ty per ovinia^ in 

gradu et statu essentim^ omnino 

sit^ iia, ut jam utriueque 

Chri$to natures una sit essen- 

J tia^eaxlem proprietates^ eadem vo- 

\hmia4 eademque gloria; et quod 

i^sro Christi ad Sacrosanct(B Tri- 

\mitaHs e$$miiam pertineat. 

sess aoy property, but that what- 
ever ineatis he may possess, he is 
bound to bestow them all aB com* 
mou good. 

IL That a Christian man can 
not with a safe conscience either 
keep an inn, or carry on trade, or 
forgo weapons. 

ILL That it is permitted married 
people who think differently in re- 
ligion to divorce themselves, and 
to contract matrimony with some 
other pei-sons who agree with them 
in religion. 

E»ROfiS or TH£ ScirV^ENItF&LDtAKfl. 

L That all those who affirm 
Christ, according to the flesh, to 
be a creature, have no true knowl- 
edge of the heavenly king and his 

II. That the flesh of Christ 
through its exaltation has in such 
wise received all the divine attri- 
butes, that Christmas he is man, is aU 
together Hke to the Father and to the 
Word [Logos] in power, might, maj- 
esty, iu all things, in grade and state 
of es^ience, so that Iienceforth there 
is one essence of both natures in 
Christ, and tlie same attributes, the 
same will, and the same glory; and 
that the flesh of Christ pertains to 
the essence of the Blesaed Trinity. 



IIL Qttod ministerium verH, 
prcedioatum et audUu p&roeptum 
verbum^ non ait instrumenium 
illiuij per qiwd Deus Spiritua 
Sanctus homines doceat, salutor 
remgue Christi agnitionem lar- 
giatuTj et converaionem, veram 
poRnitentiam^fidem et navam obe- 
dientiam in ipeia efficiat. 

IV. Qiu>d aqua Baptismi non 
ait medium^ per quod Dominua 
adcptionem in JUiia Dei ohaigneij 
et regenerationem eficiat. 

V. Quodpania et vinum in Sa- 
cra Oxna non aint organa^per qiuB 
et cum quibua Chriatua corpua et 
aanguinem auum diatrihuat, 

VI. Quod homo piuay vere per 
Spiritum Dei regen^ratua^ legem 
Dei in hoc vita perfecte aervare 
et irnplere valeat 

VII. Quod non ait vera Ecde- 
aia Chriati, in qica non vigeat 
publica excommunicatiOy et ao- 
lennia aliquia excommunicationia 
m^duay aeuj ut vulgo dicitur^ pro- 
ceaaua ordinaritia, 

VIII. Qtwd ia EcdeaicB miniater 
alioa hominea cum fructu docere^ 
aut vera Sacramenta diapenaare 
non poaaitj qui ipae non ait vere 
renovatuaj renatua et verejuatua. 

Ebrok Novoruk Abianoruh. 
Quod Chriatua non ait ve- 
ruay aubatantialiay naturalia Deua 

m. That the xniniffay ol ih^ 
Word, the Word preached and 
heard, ifl not that inBtnuoeiit 
whereby God the Holy Ghost 
teaches men, and bestowB the sal- 
utary knowledge of Christy and 
effects conversion, true repent^ 
ance, faith, and new obedience in 

IV. That the water of baptism 
ia not a means whereby the Lord 
seals adoption in the children of 
God and effects regeneration. 

V. That the bread and wine in 
the Holy Supper are not organs by 
which and with which Christ dis- 
penses his body and blood. 

VI. That a godly man, truly re- 
generated by the Spirit of God, has 
power perfectly to keep and fulfill 
the law of God in this life. 

VII. That that is no true Church 
of Christ in which there is not in 
full force public excommunication, 
and some formal mode, or, as is 
commonly said, ordinary process 
of excommunication.- 

VIII. That a minister of the 
Church who is not truly renewed, 
regenerate, and truly righteous, can 
not fruitfully teach men, or dis- 
pense true sacraments. 

Error of the New Asians. 
That Christ is not true, substan- 
tial, natural God, of the same es- 



[mkrhafa^er^ wesentlicA&r, mh 
Vuflidm* Gott]y e;usdem cum 
P'lire et Spiritu Sancta essen- 
H(b: sed dimna tantmn maje- 
ttaU Ua cum Patre omaius^ id 
P$^ nt inferior. 


Hmc prorsuB noua est Aceresis^ 
51/$ ant^hac Ecclemia Christi 
ignota fuit^ eorum videlicet^ qui 
€)pmanturf decent et projitmtur^ 
^Qfi esse unicatn tantum divinam 
«f it'temarn Patrisy FUiiy et Spi- 
-^lui Sancti essentiam : sed quem- 
'^timodufn Pater^ Pilius^ et Sjn- 
^tm SdHcttis tres sunt disiincto! 
^^msmm^ ita unainquamque per- 
^ habere disiinctam, et a 
9siiqm9 personis D-ivinitatin se- 
J>ar(Ucnn essentiam, Et horum 
^iii sentiunt^ quod singuhe per- 
sona in singulis e^sentiis c^quali 
^potcstaie^ sapientia, niajestat^j 
f ghria : sicut alias tres nuviero 
HfferenUs AamineSj ratione essen- 
Um mtm^ suht a se invtcem dis- 
jtincti et separati. Alii sentixint 
im illas personas et essentias ita 
imquales e^se, ratione essentia et 
pr(fprietatum^ ut solus Deus Pa- 
h verus sit Deus, 

ffos, atque his similes errores 
mnes^ ut ecs etiam^ qui ah his 
dependent, et ex his consequun- 
ivr^ r^idmus atque damnamus : 

sence with the Father and t!ie Holy 
Ghost ; but that he has merely been 
in 8uch-wise adonied with divine 
majesty with the Father, as that he 
is nevertheless inferior to the Fa* 

Error or the ANTiTEticiTABiAiro^ 
This is a heresy entirely new, 
which hitherto has been imkoownto 
the churches of Christ^the heresy, 
namely, of soch as imagine, teach, 
and profess that there is not one 
sole divine and eternal essence only 
of Father J Son, and Holy Gliost ; but 
as Father, Son, and Holy Ghost are 
three distinct persons, so each per- 
son has a distinct essence^ separate 
from the other persons of the God- 
head. And some of these may think 
that the separate persons, in their 
separate essences, arc of eqnal pow- 
er, wisdom J majesty, and glory , as, 
for instance, three men, differing 
numerically in respect of their es- 
sence, ai-e mutually separate and 
disjonied. Others think that those 
three i}erson8 and essences are eo 
unequal in respect of essence and 
attributes, as that God the Father 
alone is true God. 

All these errors, and the errors 
like to thesej and also those which 
depend on these and follow from 
them^ we reject and condemn, as 



ulpote^ qui falsi sint atque Ace- 
retici [als unrecAtj fdUch^ ketze- 
rischl^ et qui Verbo Dei, tribua 
approbatis Symbolis [den dreien 
Symiolis]^ Auqustancn Cornea- 
sioniy ejusdem Apologim^ Smalr 
coMids ArticidiSy et Catechismis 
Lutheri repugnent: quoa etiam 
erroree omnea pii summi atqtce 
infimi cavere et vitare debeni, 
nisi (Bternce suce saltUis jacturam 
facere velint [so lieb ihnen ihrer 
Seden Hell und Sdigkeit ie€\. 

Quod autem hcec sit omnium 
nostrum fides, doctrina et con- 
fessio {de qua in novissimo iUo 
die Judici Domino nostro Jesu 
Christo rationem reddere parati 
sumus), et quod contra kano doc- 
trinam nihU vd occuUe vd a/perte 
dicere aut scribere, sed per gra- 
tiam, Dei in ea constanter perse- 
verare veUmus : in ej%LS reijidem, 
re bene meditata, in vero Dei ti- 
more et invocatione nominis ejus 
[wohlbeddchtig in wahrer Furckt 
und Anrufung Oottes\ Kane epi- 
tomen propriis minibus subscrip- 

being false and heretical, and as be- 
ing inconBietent with the Word of 
Gody with the three approved Sym- 
bols,' the Augsburg OonfesBioD, with 
the Ajpology 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. 

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, in the true fear of 
God and calling upon his name, 
we have with our own hands sub- 
scribed this Epitome.* 

^ That 18, the Apostles*, the Nicene, and the Athanasian Creeds, which are incorporated in 
the Lutheran Book of Concord. 

* The list of subscribers is added to the Fre&ce of the Book of Concord, and embraces 
«ighty-8ix names, headed by three Electors— John of the Palatinate, Augostos of Saxonj, and 
John George of Brandenburg. 

The Saxon Visitation Abticl>:8. A.D. 1592, 

nr Artlclefi of TlritAtlon, prepared by iEgfdliii IluBnlni and otti^r Lathemn dirlnn Hflfatnft 
l^pb»>€a]iriiti»tii in Elecioml Snxoujr, 1008^110 vcr acq^uired j^^eueiiiil autborliy, aud bnve now coaaed ta 
^4)>ladl2ij; even In Saxonj. But they are hiatorlcully tmpHrirtfliit n* a condensed and aDthorlUtive *ilnte- 

^■Iflffbe difl'crences between ortbodox LtitberdnlKm aud CalTlnifin concerning; the doctrlnea of the 

iMlMUta, the person of Ctorlit. aud predestination. IL should oot be forgotten that they are the prod* 
vet of t (lerc« polemical age^ which could hardly do Jnetlcc to tm opponent. CulYinietd wautd not 

KCtpt ihte views In the extreme form here a»cHbed to tbeni, leaat of all ihc horrible doctrine Hiiai God 
tmtti Ibe greater portion of mankind for eternol damnation.' Lather (In hit book againiit EraamaA) 
Mglt Um ttamt doctrine on the ^object or predeatlnatlon as Calvin. 

TltQ«naan Mid LftUii Cext« are tjUceu from Kdller'a edition o( the Si/mholical BoqU o/th0 lAUheran 
fkmhf pp, nVT84. The ImUu text Is also siven Ln Base's Likri Symh. Comp. Vi>l. L p. MQ^] 


ia^on^cn (i^uttreid 8at!^fcii| 

2)ei crfle Uttifet 

9te Tcine ttnb ivaBtbafttge 
ffbtf itttfertir(^fni>om 

I Dag Me SBorte e^ript: 
Krlmrt unti c|rt,tia0 iftntrtn 
trtft: trinUU 1>al iff mrin 
8fit einfdltig unb nad^ 
^m Sud^fla^tn, tuie fie Uu* 
teir, \n wiile^ert ftnt. 

U. Dag hn 0acramfitt imti 
tUngl fiob, ^egf^it itnt mit 
tmJbn (tn^fongen tcerbfn: 

»b ©nn; imb eirr ^imm* 
lif^ei, bad ifl bet Sdb utib 

IIL 2^a6 fof<^c« ^itniiebfii 
of ttfcen flif^ic^t, unb ixi(^t 
izn Oiinmel. 


A,a 15&2 in Eleetomtu €t 
Prooinciii mperhru Sa- 
sconicB publicatt^ dc. 

Akt. I. 
De Sacra CcBna. 
pyra «* wm doctrinn no- 
$trantm etdesiarum de 
Satra Ccena: 

I. Quod verba Cliristir 
AccrriTE et coatbdite, hoc 

E«T t OllPUa MJltlM ; BraiTE, 

plkittr d meundttm lUte- 
rarn^ aiciit sonant ^ intelli- 
genda mnt. 

IL Quod in sncramento 
duED res sint, quoc exhiben- 
ttir et si null accipiuntur 
I una t^rrena, qum est panifl 
ct vinutu; et una Cfzleatii^ 
quae est corpus et sanguis 

ITT. Quod hffic Unio, Ex- 
liibitio et Sumptio fiat hie 
infcriua in tcrris, non supc- 
rius in ccelis. 

The Visitation Arti- 

Far tht: Electorate aud Prov^ 
inces of Upper Saxony^ 
puUUlied AM^ 1593. 

Abt. L 

Of tlie Lord's Supper. 

The pure mid tnte Ihtefrme 
of mtr Churches on the 
Lord^i Supper. 

I. Til at the words of 
Christy * Take n,nd etit^ this 
is my Body f * Drink, this 
ia my Blood,' are to be 
underftond in the siiuple 
and litcrul &euse, as they 

IL Thiit, in the Sacra- 
' nient, there arc two tilings 
which are exhibited And 
' received togetlier : one, 
earthly, which is brettd 
and wine ; the other, lieav- 
cnly» which is tho body 
and blood of Christ, 

m. That these things 
[this union, exhibition, aud 
sumption] take place here 
below on the earth, imd 
not above in heaven. 



rv. !Da6 t9 bcr xtdftt 
natftrlic^^c 2ciB C^riftt 
fct, bcr am ^cug ge^angcn, 
unb ba« xt6)tt, natilrlid^e 
mm, ba« aud (S^TtfH eeite 

V. 2)o6 bcr 8eib unb «Iut 
C^rifH ntc^t nur mtt bcm 
®IauBcn 8cij!tt\^^, totidft^ 
aud^ augcT^alb bcm ^bcnb* 
tnaffi gcfd^c^en (ann, fonbcm 
aUba mit 8rot unb SBcin 
raflnbltd^, boc^^ uncrforfc^* 
lic^cT unb fibcrnatfirCi^cr 
©cifc cm^fangcn »crbc, gu 
ctncm $fanb unb S5crfid)cr* 
ung bcr 3lufcrflc^ung unfcrcr 
l^tiber Don btn Xobtcn. 

VI. 2)a6 bic mflnblid^c 
9hcgung bc« Sctbc9 unb 
^(utc9 (S^rifii ni^t oKcin 
Don ben SB ilr big en gefd^c^, 
fonbern, au^ Don ben Un« 
tt>flrbigen, bic o^ne SBuge 
unb koo^ren ©lauben (^ingu* 
(jeben; bo^ gu ungfetd^em 
(Snbc: Don ben SBilrbigen 
gur ^eUgleit, Don ben Un« 
njftrbigen aber gum ©c* 

!S)er anberc ^rtitcL 
8)011 ber Verfott GUrifU. 

2)te reine unb nja^r^af* 
tige ?c^re unfcrer $t\x^ 
d)cn btefes ^rtt!el9 Don 
bcr ^crfon S^rifli: 

I. 3n S^riflo (inb gnjei 
unterf(!t^tebenc iRaturen, bic 
g9ttli(!t^e unb bie mcnfc^* 

IV. Quod ezhibeatur et 
accipiatur temm et natvr 
rale corpus Ckritti, quod 
in cruce pependit, et vents 
ac naturalis sanguis^ qui ex 
Christi latere fluzit. 

y. Quod corpus et san- 
guis Christi non fide tan- 
turn spiritttaliterj quod eti- 
am extra coenam fieri po- 
test, sed cum pane et vino 
oraliter^modo tamcn imper- 
scrutabili et supematurali 
illic in coena accipiantur, 
idque in pignus et certifl- 
cationcm resurrectionis no- 
strorum corporum ex mor- 

YI. Quod oralis percep- 
tio corporis et sanguinis 
Christi non solum fiat a 
dignis, verum etiam ab in- 
dignis, qui sine pceniten- 
tia et vera fide accedunt; 
eyentu tamen diverse. A 
dignis enim percipitur ad 
salutem, ab indignis autem 
ad iudicium. 

Art. n. 

De Persona Christi. 

Pura et vera doetrina no- 
strarum ecelesiarum de 
hoc articulo de Persona 

I. In Christo sunt duffi 
distinctae natunc, divina et 
humana. Ha) manent in 

IV. That fhe true and 
natural body of Christ 
which hung on the cross, 
and the true and natural 
blood, which flowed fiom 
the side of Christ, are ex- 
hibited and received. 

Y. That the body and 
blood of Christ are recelTed 
in the Supper, not only 
spiritually, which might 
be done out of the Sup- 
per; but by the mouth, 
with the bread and wine; 
yet in an inscrutable and 
supernatural manner; and 
this for a pledge and as- 
certainment of the resur- 
rection of our bodies finom 
the dead. 

YL That the body and 
blood of Christ are re- 
ceived orally, not only by 
the worthy, but also by the 
unworthy, who approach 
them without repentance 
and true faith; though 
with different effect. By 
the worthy, they are re- 
ceived for salvation; by 
the unworthy, for judg- 
Of the Person of Ohriat 

The pure and true Doetrins 
of our Churches on the 
Article of the Person itf 

I. In Christ there are two 
distinct natures, the divine 
and the human. These le- 



lid^e; btefe Bletben ta (StDtg* 
tcit nnDeTtnendet mtb un» 

XL 2>tefe Betbe IRoturett 

ftnb ^exfdnHd^ alfo mtt 

hnanber i»ereuiiget, bag nur 

(in (S^rifhtd, etne ^erfon ifl. 

m. Urn biefer ^f9nli(^n 

Seranigung totUen totrb xt6)t 

^efogt, tfl auci^ in bet !£^at 

onb SBo^r^ alfo, bag ®ott 

9leiif(|), unb 9Renf4 (3s>it 

ip, bag SRaria ben @o^n 

Netted geboren, unb ®ott 

Its* burd^ fein eigen Slut 


IV. 2)urc^ bicfe ^crf6nli(^^c 
Semntgung unb barauf er« 
folgte Gr^S^ung ifl (S(^n{htd 
nad^ ^em gUif 4 iur 9{e(l^« 
ten @otte« gcfe^, unb (^at 
em^^fangen alle ©eioalt im 
$timnel unb auf (Srben, ifi 
aad^aller gdttli(!t^en 9]'{a« 
iefiat, ^ffxt, $txa\t unb 
$eiili4teit t^eit(^aftig »or« 

3)ct brittc «rtifel. 

8ii let leiligen ^^titfe. 

2)ie reine, »a|^r^aftige 
^e)re unferer Itird^en 
oon biefem Urtitel ber 
^eiligen S^aufe: 

I Sag nur eine Xaufe fei 
unb eine Sbtoafd^ung,^ nid^t 
a«I(^e bie Unfaubertett be8 
?ei6e« ^jfleget ^intoeg ju ne^* 
men, (onbern ung bon ©flnben 

tttemum meor^fumB et inse- 
pardbUsi (seu indiviBfle). 

IL Hffi duffi natune per- 
wnaUter ita sunt unitee, ut 
unu8 tantum sit ChristuSj 
et una persona. 

III. Propter banc perso- 
nalem onionem recte did- 
tur, atque in re et veritate 
ita se habet, quod Deus 
Homo et Homo Deus sit, 
quod Maria FUium Dei 
genuerit, et quod Deus nos 
per praprium ntum sanffui- 
nem redemerit 

IV. Per banc unionem 
personalem et, quae earn 
secuta est, exaltationem 
Christus ieeundum eamem 
ad dexteram Dei collocatus 
est, et accepit omnem po- 
testatem in cobIo et in terra, 
factusque est particeps om- 
nis divina majentatis^ hono- 
ris^ potentia et glorim. 

Art. m. 

De S. Baptismo. 

Pura et vera doctrina tw- 
etrarum ecdeeiarum de 
hoc articuh s. haptisma- 

I. Quod unum tantum 
baptiama sit et una ablu- 
tio, non quae sordes cor- 
poris toilers solet, sed quae 
nos a peccatis abluit. 

II. !3)ur4 bie 2:aufe alg bad I 
Vol. in.— N 

II. Per baptismum tan- 

main eternally unmixed 
and inseparable (or undi- 

n. These two natures are 
personally so united that 
tbere is but one Christ 
and one person. 

m. On account of this 
personal union it is right- 
ly said, and in fact and 
truth it really is, that God 
is man, and man is God; 
that Mary begat the Son 
of God, and that God re- 
deemed us by his own 
proper blood. 

IV. By this personal 
union, and the exaltation 
which followed it, Christ, 
according to the flesh, is 
placed at the right hand 
of God, and has received 
all power in heaven and 
in earth, and is made par- 
taker of all the divine 
majesty, honor, power, and 

Art. m. 

Of Holy Baptism. 

T?ie pure and true Doctrine 
of our ChurcheB on this 
Article of Holy Baptism, 

L That there is but one 
Baptism, and one Ablu- 
tion: not that which is 
used to take away the 
filth of the body, but that 
which washes us ^rom our 

n. By Baptism, as a bath 



©ab ber S!Bicbcrfle6urt unb Cr* 
ndierung be« ^ligen ©eiftrt 
ma6}tt und ®ott felig, nnb 
»tr!ct in un« foldfrc @cre(^^ttg* 
leit unb Slrintgung ton @fln» 
ben, bag, »er in folc^m 8unb 
unb Sertrauen Bis an bad 
(5nbe be^arret, nid^t berloren 
»irb, fonbem bad etoige Seben 

III. Hae, bie in (S^rifhtm 
3efum gctauft finb, bie pnb 
in feinen Xob getauft, unb 
burd^ bie Saufe mit i(^m in 
feinen Xob begroben, unb f^ 
ben (S^riftum ange^ogen. 

IV. 2)ie 3:aufe ifl bad 8ab 
oer SBtebergeburt, barum, bag 
in berfelben n^ir ton neuem 
qeboren, unb nit bem ®t\ft 
ber ^nb^eit terfiegelt unb 
begnabet tocrben. 

V. (Sd fei benn, bag femanb 
gcboren njerbe au« bem ©affet 
.inb ©eifl, fo lann er ni^t in 
bad ^t\d) dotted lommen. 
2)od; ift ber ^^ot^faU (ientit 
nid^t gemeinet. 

VI. SBad torn gleif(^^ ge^ 
boren ift, bad ifl gteifc^, unb 
Don 9{atut finb voxx aUe ^n^ 
ber bed 3"^"^^ ®otted; beun 
and fiinblid^em <Samen finb 
toir gejeuget unb in @iinben 
koerben tt)ir aUe em^fangen. 

quam layacrum illud re- 
generationis et renoyatio- 
nis Spiritus Sancti salvos 
DOS facit Deus et operatur 
in Dobis talem justitiam et 
purgationem a peccatis, ut, 
qui in eo foedere et fiducia 
usque ad finem perseverat, 
non pereat, sed habeat yi- 
tam ffitemam. 

III. Omncs, 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- 
crum illud rcgenerationis, 
propterea, quia in eo re- 
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 
coelorum. Casus tamen ne- 
cessitatis hoc ipso non in- 

VI. Quidquid de came 
nascitur, caro est, et na- 
tura sumus omnes filii irse 
divinffi, quia ex semine 
peccaminoso sumus geniti 
et in peccatis condpimur 

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 

m. 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 bom again, and 
sealed by the Spirit of 
adoption through grace 
(or gratuitously). 

V. Unless a person be 
bom 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 bom 
of the flesh is flesh ; and, 
by nature, all of us are 
children of divine wrath : 
because we are bom of 
sinful seed, and we are all 
bom. in sin. 



^er Dierte Xrtitet. 

tBan Her 9naHettlDt|l wait 
mi%tn Siirfelniig (Potted. 

jDie reine unb toaj^r^af- 
ttge Se^rc unfcrcr fiir- 
4eit )»ou biefem %rtt!e(. 

I. Xa% (Strifhi« filr aUc 
IRenf^ geflorben, unb aid 
M 9amm @otte9 btr ganjen 
fklt @ftnbe getragen i^ai. 

II. !S)a6 ®ott niemanb jur 
9erbamxnm§ gef^affen, fon« 
ban tDitI, bag alien ^ti\]6ftn 
Oe^olfen toetbe unb fie gut 
tctenntnif ber 93a^r(^ett Urn* 
ma. 9efie(Iet alien, bag fie 
fnnn @o^n (S^rifhim in bem 
(StKtngelto ^Sren foKen, unb 
)MTbngt babuTt^ ftraft unb 
Stifung be« ^eiligen @eifte9 
jnrSele^Tung unb ©eligtett. 

UL *5>a% )»iele 3J{enfd^n 
hir4 i^re eigene B6)vlI^ ter* 
bammt toerben, bie entweber 
bat Qi»angertum bon (S^rifto 
li^t ^ren ttollen obex au« 
ber @nabe toieber audfallen, 
bttn^3rrt(um toiber bad %mu 
bomot ober bttrc!^^ ©finbe n^iber 
btf 9eioi6en. 

IV. !3)a§ oHe ^ftnber, fo 
8u|e tffun, gu @naben ange« 
nemmen, unb tetner au9ge< 
f(ilc§en wetbe, tt>enn ^eine 
Sftnben gleic^^ blutrot^ wSren. 
6tnteinal dotted Sann^er}ig« 
Idt toiel gr5§er ifl benn aller 
Sdt @flnbe, unb Oott [x^ 
olei feiner SBkdt abarmet. 

Art. IV. 

De PrsBdestinatione et 
.Sterna Providentia 

Pura et vera* doetrina no- 
ttrarum ecdesiarum de hoe ; 

I. Quod Christus pro om 
nibus hominibus mortuus 
sit, et ceu agnus Dei totius 
mundi peccata sustulerit. 

n. Qaod Deus neminem 

ad condemnatioDcm con- 

diderit, sed velit, ut omnes 

homines salvi fiant et ad 


agnitionem veritatis per- j 

veniant; propterea omni- 
bus mandat, ut Filium 
suam Christum in evange- 
lio audiant, ct per hunc 
auditum promittit virtu- 
tem et operation em Spi- 
ritus Sancti ad conversio- 
nem et salutcm. 

ni. Quod multi homines 
propria culpa pereant : alii, 
qui evangelium de Christo 
nolunt audire, alii, qui ite- 
rum excidunt gratia, sive 
per errores contra funda- 
mentum sive per peccata 
contra conscientiam. 

rV. Quod omnes pecca- 
tores, pcenitcntiam agentes, 
in gratiam recipiantur, et 
nemo excludatur, etsi pec- 
cati\ ejus rubeant ut sanguis; 
quandoquidem Dei miseri- 
cordia major est quam pec- 
cata totius mundi, et Deus 
omnium suorum operum 


On Predestination and 
the Eternal Providence 
of God. 

TVie pure and true Doctrine 
of our Churches on this 

I. That Christ died for 
all men, and, as the Lamb 
of God, took away the sins 
of the whole worid. 

II. That God created no 
man for condemnation ; but 
wills that all men should 
be saved and arrive at the 
knowledge of truth. He 
therefore commands all to 
hear Christ, bis Son, in the 
gospel; and promises, by 
his hearing, the virtue and 
operation of the Holy 
Ghost for conversion and 

III. That many men, by 
their own fault, perish : 
some, who will not hear the 
gospel concerning Christ; 
some, who again fall from 

.grace, either by funda- 
mental error, or by sins 
against conscience. 

IV. That all sinners who 
repent will be received into 

'favor; and none will be 
excluded, though his sins 

be red as blood ; since the 
mercy of God is greater 
than the sins of the whole 
worid, and God hath mercy 
on all his works. 



galfc^e unb icttge Se^re 
ber (Salbtni^en 

8om leiligm 9tni^a%X. 

I. 2)a§ oBgcWtc SBortc 
C^rifU figflrltd^r ©eifc gu 
terfle^ \na, unb itt(!t^t, tote 
fie lauten. 

n. 2)a6 hn ^enbmaf^I nur 
blofe 3^4^ f^f A^^^ ^^^ 
Seib C^rijH fei fo »eit bon 
bent 8rot, al9 ber ^5(!t^fte {^« 
niel Don ber Crbcn. 

in. 2)a6 (S^rifhtd aUba ge« 
gentDfirtig fei nur mit feiner 
jlraft unb SOJirtung, unb nt^t 
mit feinem Seibe; gleid^wie bie 
®onne mit i^rem ©d^eine unb 
S3ir!ung biemieben auf (Srben 
gegentofirtig unb frfiftig ij!, 
aber bie @onne felbjt ifl bro^ 
ben tm ^immel. 

IV. !©aB e« ein typicum cor- 
pus, ein figiirlic^er Seib fei, ber 
nur bebeutet unb fllrgebilbet 

V. 2)a6 er aUein mit bem 
©lauben, toeCc^^er fid^ ^inauf 
in ben ^immet fd^winget, 
unb ni^t milnblid^ em^fangen 

VI. 2)ag i^n aQeine bie 
©flrbigcn em^jfa^en ; bie Un* 
wtirbigcn abcr, fo folc^cn 
@(auben m6)t ^aben, ber \f\* 
nauf in ben ^immel flcigen 
!ann, niti^td benn 5Brct unb 
©ein cmpfabcn. 

Sequttxtb falsa et ebro- 


De Sacra Coena. 

L Quod supra posita 
verba Christi figurate in- 
telligenda sint, et non 
secundum litteram, sicut 

II. Quod in coena tan- 
tum nuda signa sint, cor- 
pus autem Christi tarn 
procul a pane, quam su- 
prcmum coelum a terra. 

ni. Quod Christus illic 
prsesens sit tantum virtute 
et operatione sua, et non 
corpore suo. Quemadmo- 
dum sol splendore et ope- 
ratione sua in terris prse- 
sens et efficaz est, corpus 
autem solare superius in 
ccbIo cxistit. 

rV. Corpus Christi esse 
typicum corpus, quod pane 
et vino tantum significetur 
et preeflguretur. 

V. Quod sola fide, qua) 
in coelum se elevet, et non 
ore accipiatur. 

VI. Quod soli digni il 
llud accipiant; indigni au 
Item, qui talem fidem evo- 
lantem sursum in CGelos 
non habent, nihil praetcr 
panem et vinum accipi 

The Faubb and Ebbohb- 



On the Lord's Sapper. 

I. That the before-cited 
words of Christ are to be 
understood figuratirely, 
and not according to the 
letter, as they sotind. 

n. That bare signs only 
are in the Supper; bat the 
body ot Christ is as ftr 
from the bread as the 
highest heaven from the 

m. That Christ is pres- 
ent t)ierein, by his Tirtae 
and operation only, and 
not in his body; as the 
sun, by his splendor and 
operation, is present and 
effective on earth ; but the 
body of the sim 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 

VI. That the worthy only 
receive it; that the un- 
worthy, who have not the 
faith which ariseth to the 
heavens, receive nothing 
besides bread and wine. 



M\^t ttiib tttige ?t^re 
Ux (SattJiniftcn 

tn brr Vnfon (£|nftt, 

lci!<jrnf(jmlid^ wifcer ben 
britten unb t>icrtcn 91t* 
rifd retnet 8e^?e ptet* 

I (Srpfi*, bag ilott 3R«if* 
tfl fflib bcr 2Renf6 <5ctt fd, 
ha [d eta figflrnt^^c ^iebc. 

n :j^6 He «Ken(<^i^t mit 
bcr I9«tt^t nt(bt m bet ^^at 
ttifft SBa^n^rit. fcnbtm atlcm 
nj* ban ^amtn unb 93orteu 
^nnditfcbjft ^a&e. 

feimtt olIcT Inner Mmad^t ^u 

Iti^ ^tib auf einmat mef^r 
^tnn on t^titem Ottt fct. 

^Stmf^^eit bur(^ fdn (St<^ 
I oEcin trWaffcnc @abfn 
^\ ^flncBcnc ©ftralt em^jfan* 
fti ^bc, unb nic^ aEe^ toige 
vtfr bermode. 

f?. X^f ;Sbn(lue n«i(^ feiner 

ifd^t abwcfenb refliere, 

bet 5c nig in ^ifpa* 

ift^bie mixtn ^nfetn re* 

VI 2>ai ein terbammlid^e 

ili|0ttciti fet, wctnn man ba« 

SczTTftuen unb ben ^lanben 

^ Is Qcqqtt ouf (E^Tifhim nicfit 

, baa au* nad^ feiner SWcnW* 
le<l«t, unb bie (Sfere bee 
batauf ttc^teti 

Falsa et erronea doctbi- 
NA Calves* 1ST ABUM 

De Per&ona Christij 

qua potimmum IIL et IV. 
Articulo purioTU doetHnm 

I. Qaod Deus Homo, et 
Homo Dens est, eate flgu- 
ratam lociitiotiem. 

II. Quod huiiunm i^atura 
cum divina non in re et 
veritatCj »ed tantuni nomi* 
ne ct verbis commimionem 

iri» Quod Deo imposai- 
bile Bit ex tota omnipo- 
tcntia sua pnestare, iit 
corpus Chrl&ti naturale si- 
mill et instante in pluri- 
bus quam in unico loco 


rV. Quod Christ U8 se- 
cundum humaiiam tiaturam 
per exalUticmem suam tan- 
tnm crcata dona et fiuitam 
potoDtiam acceperit, non 
omnia sciat imt possit. 

y. Quod ChriBtus Becun- 
dura bumanitatem absens 
regno t^ flicut rex Hispaniffi 
novas insulas regit » 

YI. Quod damnabilis ido- 
loktria sit, si fiducia et fides 
cordis in Christum non so- 
lum secundum divinani^ 
acd etiam secundum liu- 
manam ip»ius nnturam col- 
locetur, et limior adoratio- 
nis ad utramque dirigatur. 

The False AimEBRO^iiora 
DocmrKE of the Cal- 


On tlie PersoE of Christ: 

Wlikh differ 6^ in particular^ 
from the Third and Fourth 
Artide of the more pure 

I. That God is man^ and 
man God, la a figurative 
mode of speech. 

II. That human nature 
hath communion with the 
divine, not in fact and 
truth, but in name and 
words only. 

lU. That it is impossible 
to God, by all his omnipo- 
tence^ to effect that the nat- 
ural body of Christ, which 
is in one place, should, at 
the same time and instant, 
be in several 

IV. That, according to 
I his human nature, Christ 

hath, by Ills cjcaltation, re- 
ceived only created good 
and finite power ; and doth 
not know and can not do 
all things, 

V. That, according to his 
humanity, Christ reigns, 
where he is absent j as the 
King of Simin. governs his 
new islands, 

VI. That it is a damnable 
idolatry to place the hope 
and faith of the heart in 
Christ, not only according 
to his divine, but also ac- 
cording to his human na- 
ture, and to direct the hon- 

I or of adoration to both. 



Salfci^e uitb irrtge Se^re 
ber (Saltointfien 

8)011 bet iettigeti Saufe. 

L !Dic a:aufe fci cm fiugcr* 
(id^ IBafterbab, bamtt etne tn« 
nerlid^e 9lbtt)af(!t^ung t>on @fin» 
ben attetne bebeiitet n>erbe. 

IL !3)te 3:aufe tt>irte ober 
gebe nid^t bie SBiebergeburt, 
ben ®Iauben, ®nabe dotted 
unb @eligleit, fonbern ht*\ 
jetd^ne unb t>er{ieg(e aUetnej 
biefelbige. j 

getauft merben, erCangen ^temit 
bie ®nabe (S^riftt ober ®abe 
bed ®(auben9, fonbern aUein 
bte 9lu«ern)5^Iten. 

IV. Xie ©iebergeburt ge* 
fc^el^e nid;t in unb bet ber 
Saufe, fonbern erfl fftxna6ftx 
bei erwad^fenen 3ajren, in et» 
lichen aud^ toot gar im ^Iter. 

V. 2)ie @e(igteit ^ange nic^t 
an ber Saufe, ba^er benn au6) 
bie 9{ot^taufe in ber tir^en 
nic^^t foU gcflattet werben, fon- 
bern votnn man ben ^rd^en* 
bienft nici^t ^aben mag, foU ba9 
jttnblein immer o^ne Xaufe 

VI. 2)er (S^riflen 5Knber 
finb ^eiCig filr ber S^aufe unb 
toon ilRutterleibe an, ia no6f 
in i^rer iWutter 2eib in bem 
iOunbe be« eiotgen Sebend; 
fon^ I9nnte i^nen bie ^lige 

Falsa bt bbronea doctri- 


De Sacro Baptismo. 

L Baptismum esse exter- 
num lavacrum aqu«, per 
quod interna qusedam ab- 
lutio a peccatis tantum sig- 

n. Baptismum non ope- 
rari neque conferre regene- 
rationem, fidem, gratiam 
Dei et salutem, sed tandum 
signiflcare et obsignare 

m. Non omnes, qui aqua 
baptizantur, consequi eo 
ipso gratiam Christi aut 
donum fidei, sed tantum 

rV. Regenerationem non 
fieri in yel cum baptismo, 
sed postea demum cres- 
cente setate, imo et multis 
in senectute demum con- 

V. Salutem non depen- 
dere a baptismo, atque ideo 
baptismum in casu neces- 
sitatis non pcrmittendum 
esse in ecclesia, sed in de- 
fectu ordinarii ministri ec- 
clesise permittendum esse, 
ut infans sine baptismo 

VI. Christianorum infan- 
tes iam ante baptismum 
esse sanctos, ab utero ma- 
tris, imo adhuc in utero 
matemo constitutos esse in 
foedere vitce fletemse; cete- 


On Holy BaptiBm. 

L That Baptism is an ex- 
ternal washing of watery-by 
which a certain internal 
ablution from sin is merely 

n. That Baptism do« 
not work nor confer re- 
generation, fiuth, the grace 
of God, and salvation, bat 
only signifies and seals 

m. That not all who are 
baptized in water, but the 
elect only, obtain by it the 
grace of Christ and the 
gifts of fcdth. 

rV. That regeneration 
doth not take place in and 
with Baptism, but after- 
wards, at a more advanced 
age — ^yea, with many not 
before old age. 

V. That salvation doth 
not depend on Baptism, 
and therefore in casee of 
necessity should not be re- 
quired in the Church ; but 
when the ordinary minister 
of the Church is wanting, 
the in&nt should be permit- 
ted to die without Baptism. 

VI. The infants of Chris- 
tians are already holy be- 
fore Baptism in the womb 
of the mother, and even in 
the womb of the mother 
are received into the cove- 
nant of eternal life : other- 
wise the Sacrament of Bap- 



^aufe nic^ mitgct^ctlft »cr* 

Salf(^e unb irrtgc Sc^rc 
Ux (SaUintflen 

8§tt ler tint^eitlDtll unb 
girfelnng (iottel. 

I. S)ag (S^rtftud nic^t ffir atte 
%f4en, fonbern aUetne fflr 
Me9u«mD5^lten (jeflorben fci. 

II. 2)a6 ®ott ben mctflcn 
%^ ber 9)^enf^en gum txou 
SO S?frbainmm« ' gcfii^iffen, 
Qnb tDoUe irit^t ^aben, bag fie 
Wjtet unb fcli(i toerben. 

III. 2)a6 bie 9u0eTn)5^tten 
nab ^Ifugebonien nid^t Mnnc n ; 
^ ©lauben unb ^eiligcn ®ei(l , 
^>eriicrcn unb toerbammt »er» 
^, VKtm pe gldif aVitxU\\ 
fitcjc 6ilnbe unb ?aflet be* 

IV. 2)ie, fo ni(^t ertofi^let 
fei^ infl§en terbammet ttjer- ; 
^, unb Knneii nic^^t gnr (2e- 1 
li^frit lommeu, toenn fie Qltidf \ 
^katmal getauft mfirben 
Bad tSgli^ 3um Sbenbma^I 
fbgoi, andf fo ^eilig unb 
QftrSffu^ lebten, al9 t9 im« 
Btr mSgTtd^. 

roqui sacrum baptisma ip- 
Bis conferri non posse. 

Falsa et ebronea doctri- 


De PrsBdestinatione et 
Providentia Dei 

I. Christum non pro om- 
nibus hominibus, sed pro 
solis electis mortuum esse. 

II. Deum potissimam 
partem hominum ad dam- 
nationem seternam creasse, 
et nolle, ut potissima pars 
convertatur et vivat. 

m. Electos et rcgenitos 
non posse fidem et Spiri- 
tum Sanctum amittere aut 
damnari, quamvis omnis 
generis grandia peccata et 
fiagitia committant. 

rV. Eos vero, qui electi 
non sunt, necessario dam- 
nari, nee posse pervenire 
ad salutem, etiamsi millies 
baptizarentur et quotidie 
ad eucharistiam accede- 
rent, prseterea vitam tam 
sancte atque inculpate du- 
cerent, quantum unquam 
fieri potest. 

tism could not be conferred 
on them. 

The False andErroneous 
Doctrine op the Cal- 

On Predestination and 
the Providence of Ood. 

I. That Christ did not 
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 
Climes 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. 









1523. German akd Latin. ,».... , * ' 

Gkuman ani> Latin , ; 


SION, A.D. loae. Latin and Geemak. • 

[^Note on the CATECUiaicrs GENEVENaiSi the Cokbjenius Tioubinfs^ and 
the Consensus Genevensis] : 

CONFESSION. A.D. 1560. Latin..,. 1 




FteENcii AND English . , , , I 


French anb English , ; 


A.D. InGD. Scotch and Latin 


A,l>. I.18O. Scotch ani> Latin 

AND 1571. Latin and English, with the Amkrican Revision, 1801.. 

XI. THE ANGLICAN CATECHISM. A.D. ir>4y, 1601', Ekolibh... 


Latin and English ,.,,..,.,,,,.,. , 



lAN ARTICLES. A.I). 1610. Dutch, Latjn, and English 


SYNOD OF DORT, A, D. 1619. Latin and English 

MONASTERIENSIS. A.D. 1647. English and Latin, with the Amer- 
ican Alterations — .... * ........... 


[F&c-dmile of the title-page of the first coUectioii of Reformed Creeds*] 



F I D E I 



nomine fuerunt authenttce edike : in celeberrimis 

Conuentibus exhibited publicdque 

auctoritate comprobate. 

_ RdigionU Articuiis, CaTHOLICVS CoNSENSVS, 
IX Smtmtiis Vcterumy qui P A T R E S 
V0€antur^ defumptus. 


atquehuius Catholki Veierum cum illis Confenfus, ordinem indicant 
paginae primae fingularum parti urn huius Syntagmatis, 
in Tres Partes diftributi. 

In qua quid pra^Hitum fit, docet pagina fequens. 


Sumptibus Petri Chouet. 

[THe flrtt edition oppeored A.D. leil) 

[Fac-8imile of first page of Preihoe.] 


Xhibentvr hocin Volumine^celeberrinue^ 
ConfeJJiones Fidei ex optimis quibufque edu 
tionibus omni ex parte integm. Non pru 
uatum aut alicuius priuati fcriptum^ fed 
publicum ad omnes & Jingulos pertinens: 
in quo Ecclejia Dei audientiam JUn fieri 
postulant, vt ex ip/arum vocibus digno/catur 
earum dollrina : nihil enim, nifi abfcondi veretur Religionis 
Veritas, ne damnetur igfiorata. Fuerat quidem earum Harmo- 
nia, ante triginta annos edita : fed per variasfe£liones inter/eSla. 
Nunc verb ilUe tanquam corpus integrum, coft/picienda repra' 
fentantur, & quam in ilia editione plures. Venuftiks autem & 
vtilius cernitur ip/um corpus totum, quam partes eius diuul/a. 
Earum quoque nexus & harmonia facilh deprehendetur vel ex 
Integra lellione, vel ex Concordantia per fingulos articulos hie 
illis annexa : quibus etiam in hoc Syntagmate adiungitur ex 
Sententiis veterum, qui Patres vocantur, Catholicus Confenfv.s: 
Anno quidem 1595 a me editus, nunc rur/us multb locupletior 
faflus, ac quibufdam Articulis auSlus : cuius in/litutum declarat 
qtUB in illo efi ad IlluftriJJimum Principem prcefixa Epi/lola. 

At vera cur ilia ConfeJJiones fidei confiituta in diuerjts 
Regnis & Nationibus, cauja Juere complures perquam ne- 
cejjarice, quce in ipjarum Pr{eJationibus declarantur. Nam per 
illas, tanquam ex Tabulis authenticis quid in Ecclefiis docere- 
tur, manijejlum Juit, aduerjus calumnias & iniqua p>riBiU' 
dicia : vnde & in celeberrimis Conue^ttibus exhibitce fuerunt 

T 2 

fic-ilmile of the title-pAge of the first editioii of the Earmonjr of the Reformed CI 

A R M O N I 



Drthodoxarum, & Reformatarum Ecclefiarum, quae in 
praecipuis quibufque Europae Regnis, Narionibus, 
& Prouinciis, facram Euangelij dodlrinam pure pro- 
fitentur ; qiiarum catalogum & ordinem fequentes 
paginae indicabunt. 

AMit£B funt ad cakem breui/simis ob/eruaiiofies : quibus, 
turn illnjlrantur ob/cura, turn quce in fpeciem pugnare 
inter /e videri pojfunt, perspicuh, atque modcjlifsim^ con- 
dUaniur: & Ji qu^ adhtic conirouer/a maneni, fyn^ 
Cifh indicantur. 

Qu« omnia, EccJefiamm Gallicarum, & Belgicanim nomine, 

fubiiciuntur libero & pmclenti reliquarum 

omnium, iadicio. 





Apud Petrum Santandreanum. 


[Fac*simiie of first page of Preface*] 




Reformationem Euangelicam 

R jf: C L A R ^ giiodam loco dicit Ai 
brofms, Inter feruos Chrifti contentio m 
debet effe, fed collatio. Quum eftim fit 
mcniis hiimmiis lubetudo in rebus prcrfc 
dininis, vt res aliogui maxime claras/a'pepi 
fpicere non pofsimus^ quin ex mutua frutftrkf 
& arnica fraternaqe difccptatione plnrimum lucis ajjcquamt 
negari tmllo modo potefl. Imprint [fqne illud viile & necej/ariu 
videtur alios abaliis acid, vt qiicrfingulis Eccleji^ membrispi 
uatim Dominus conitilit.ea adtotius corporis commodum comm 
niceniur^ &y omui depojilojinistro affcfln^ Chris tuSy qui ejlpali 
Sapient iUy vnicus magister ac EccleJicB doflor audiaturi vtqe 
pads priiiceps.ita/uo fpiritu nojlros auimos conglutinet^vi\ 
fieri pojffii, in Domino vnum idemque omnes fentiamus. Coni 
dere vera, rixari, & ferociter ac protcrue digladiari, tanthtm 
ejl vt dcceat a Deo inftituios homines^ vt nt modejlis ant hunm 
guide cdueniat. Qubdfi in omnibus^ vel etia minimis vita i 

* y 


A,D. 152a 

Tm Sixty-Seven Articles ok Conclusions of TTLRicn Zwingli. 

fTlieneTheees of UlHch ZwingU (148^-1031) were publicly diecuwed nnd snccessfully clefeuded nl the 
ii%Iqqi confereQce in Zarich, Jan.^, 1523, nud prepared the way fur tbe Introdtictlon of the Rfforma- 
tifflio Gennan Switzerland. Thej exhibit the iLmt creed of the Refonued Churchca (seven years older 
tkn the Ltithemi C^jorcssioD of Augsburg). Tht:ir form* conaiftlag of brief, coucltse propuettloti^, Ib 
meh betier tdttpted fur n creed than the leu^thy argumi-utatJiTe dbcosfilonB of many later aud more 
isUiddtadTe coof^Mioiift. They never acquired a ptricEly symbolical aathoritr, not even In Ztir!ch,bat 
ittyJiHtlj elAim a place la thla Collection oo the ground of their historical imporiance. We ^ve the 
orig^al In Higb-QefroAn, with •ome of the old readings in foot-notea, toj^ether with the Latin irftoMn- 
tiot(tii«teftdof tbeleat Ijiteltlgible Svrtsa dialect in which ZwIugU wrote them, and which i* reprodnced 
^Hemeyer, i>p. 1 tqq.). For *n tbridgmoDt la EngUflh, see the Hittvrrf qf Oieds, VoL I. pp. StfS eqq.] 

Ittiffl unb SDlcinungcn betcnnc id? ^uU 
bti* SteingH? inbcc liSblidjen 2tatt iiiiid^ 
^i^t pi (^abeit au8 @runb ber ^c^rift, bic 
hknwroc (b.u i>oii @ott ciuflCQcbcn') ^idfit, 
III& frtirtt' mic^, mit tbr Qcnannte ?lvti!cl ju 
M<*irinai unb ^u etokni, unb ttcnn ic^ ictjt 
*«iM« 0d?rift nic^t «d?t i?fr(lilitbc, ntidj bcf. 
<fnt?fittant>e«, fcodj ous e^e^ebad^tcr ^djrift^ 

I atlc, n?clc^e fagni, ta^ gi^aiu 
jdium ffi nic^r^^ obtte tie Scmab:^ 
nttig tcr ^irc^c, imn, imt fd^mat^ttt 

IL lie Suinnte bf^ gi^iiiigtliumis^ 
ii ba^ unfcT ^err 3eM Sbriflu^, 
w^rtr ®ottcefDbit, im^ ten JBitlcn 
(tint* bimmltfdjcn SJatcr^ funt getban, 
unt an^ mit fcincr llnfc^ulb rom lobe 
tAim uM ®oit t^erfo^net ^at. 

UL Tabtx ifl e^riftuci bcr aUeiniae 
tefg jur Stligfcii 2nier, bie jc wareji, 
|Eiit ii«t fein mcrbcn. 
IV, SBer eint anberc Zkiix fu^t 


Elenchus Artiouloeitm 

disputationem tkima^ peo- 


L Quicunqiie £Joangelion nihil 
esse dicunf, nisi eedesicc calculus 
ci adprohaiio accedat^ errant , et 
Dcuin hhuphemant. 

II. Hmnma JEoangelii c^t^ quod 
Christus FiliuB Dei vivi notefecit 
nobis voluntatem Patns ctdeatiay 
et quod innocentia sua noa de 
marie externa redemit, et Deo re- 

I II. Mine seqidtur Christtini e^m 
unicam mum ad salutem omnium^ 
qui fuerunt^ sunt et erunL 

IV. Quicunqtte aliud ostium vel 


etcr jcigt^ bcr frtf, ja, ifl cm ©eelcri^ 
mSrtcr unb cIji 3?ict\ 

V, X>ai}tt 3lUe, tic anbcrc ?ebrc 
bcm Srangclium gki^ ctcr ^ofjcr 
a^itn,^ trrcn, unb an (Ten inc^t, wa0 
giiangclium ifi. 

VL Dcnn Qhxi^it^ ^t\u€ ifi ber 
SJcgfiihrcr unb ^aiiptiMnn, tern s^^'t^ 
jer mcnfcblidjcti ©crd)lcd)tc l^oii ®ott 
sjcr&ctf en unb gcgekn :^ 

VII. Dag cr cin migt^ ^til unb 
|)mi}?t fci nUcrOlaubigcn^bic fein ?eib* 
fmr, bcr a6cr tobt ifi mib uic^t^ Krmag 
o|>iic ibn, 

VIII. DarauS' folgf, jucTfl, l>af 
?l{Ie, tie in bem ^^Jaitptc klien, ®Iicbcr 
miD Sinter ©ottc^ (iiib, unb H^ iff bie 
Siri^c Dbcr ®emeinfc|aff ber J&ciligcn, 
cine ^audfrau G^riftt; ecclcsia ca- 

IX. 3wm nntcrn, bap, wit bte 
kitdrfjen ©licbcr cbnc t'citung^ be0 
^aupte^ ntdjt^ Krniogen,alfo ait bem 
?eil?c Gtirifli 91icmanb tttoa^ i?crmag 
ehnt fein |)aupt, ckiflu^. 

X. aSie bcr SKenfc^ taub [toU] \% 
mm bit ®ticber ctn?a^ cbne ba^ 
^aupt iinrfen, fic^ felfrfi reifen, Krwun^ 
ben, bcfi^abigcn, alfo, iDcnn bie GMicber 
dbrifli cta^a^ Df?iic iftr ^anpt Gbri^ 
finm fid) ntiterPeljcn^firtb fie taub [toll], 
fc^Iagen unb tcf^ipcrcn ftc| fcltfi mit 
unn^eifcn ©efe^cn. 

XL Dafjer anr fc^n, bag bcr fo^^ 

qumrit vel oHendit^ erratf quin] 
a?mnarum, latro est etj^ur. 

Y. Quicunque erga alias 
trinaa Evangeli4> vd cequanV 
prmferufUj errant^ nee intelltffutU j 
quid eit Evangdion. 

VI. Nam Christus Jestis dm 
est et imperatoTj a Deo ioti geim 
humano et ^romissua et pr^Bitir 
tus : 

VII. Ut sit ipse salm et capid 
omnium credentiumy qui corpuB 
eius sunt, quod quidem absque ipo 
mortuum est, et 7iihil potest 

VIII. Ex his seqnitur, fwrf 
omnes^ qui in isto captte vivunt^ 
sunt me?nlfra et FUii Dei B 
fmc est ecclesia seu communio 
sanctorum^ sponsa Christie eccU^ 
sia catholica, 

IX. Quemadmodum memhr(t \ 
corporis sine administratione CQr\ 
pitis nihil possttntj sic in cofpofil 
Christi nemo quidquam pob 
sine cajtite eius, CTiristo, 

X. Quum membra €d>sque copto j 
aliquid operantur, ut, dum 
lucerant aut perdunt, deniens 
homo ; sic, dum membra 0irisi 
sine capite Christo aliquid 
tant, imana sunt, sese p'avafii < 
perdunt imprudentihus 

XI- CoUiqimus hitie Ecdetii 

' mejfeut. 

* 2eid?nam. 

^ ©ertP^Htoi. 


sticorum {quoa voeant) traditione^ 
et leg€Sj quihus fastum^ divUias^ 
konoresy tUulvs Ugesque anas ful- 
ciunt et deferidunt^ caiisam esse otn- 
nu insanim ; nam capiti Chrieta 
non consofianL 

XIL Adhuc ergo imaniunt non 
pro capite^ quod per gratiam Dei 
pii omnes summo studio conantur 
erigere^sed quod nonpertnitluntnr 
insanire it farere. Volwnt enim 
pii soli capiii Vhristo ausculture^ 

XIII. Verbo Dei quum auscutr 
tant fwminesy pure et Bynceriter 

M\ Irac^t, 9icid)tbum, ©tantcn, 
iiidn uiib ©cfcptn cine Urfad^e allcr 
Uttjinnigftit fiut, ta ftc mil bem 
^auplc nic^t ukreinftimmcnJ 

HI. Sllfr ieUxi fie noc|, uic^t "om 

Brifigt maa (tc^ au^ ©ottee ®natc ju 
Imx 3cit beryorjubringen), \mUn\ 
iwil man fie ntmmcr mill [affen to&cn, 
foiittrn auf ta^ 4^<3upt aUcin bSrcn,^ 
XIIL 2Bd man hirauf Ijort,^ ta 
nlernt man (auttr unt) Flar ten S?iUcu 
©Dttf^, unt mirtf tcr 5Wenfcb turcb^ i'o/«n/fc/^<?//i i?6'i diseunt, Deinde 

ffincn @cift ju ibm aqpjcn uut> iit 
ibtt »eru?antclL 

XIY. Datum alle Cbtiflejtmeitfi^ni 
lltayMfleu j$(ei§ anmeitren^ feUcit, 
WOrt 6i?angtHum (Ifcri)li allciit 
StpwHat ujcrtc alleufMl&ttt* 

XV* I^eitn in tern ©lanben an 
lalfflbc ficbt unfcr |)fit, uud im \hu 
Men taran iiuferc a?ertammni§ ; 
Hun allc Saf^rbcit ift flav iii ibitu 
SVI. 3m Gzjangelinm Icntt man, 
IIRtnfc^cnlc^rc unb vSa^ungen jur 
BeBjfcit nidue nu0L*n : 

XVIL Da^ dbrifiu^ etn einigcr. 

per Spiriiiim Del in Demn tni- 
huntur et veluti trail ffforrnantur, 

XIT. Sutnmo igitur studio hoo 
unu7fi inprimis curent omnes Chri- 
st iani nt Evaiigelium Christi unice 
et synceriter ubique prmdicetur. 

XY. Qui credit Evangelioj scdn 
VU8 erit ; qui non credit^ condem- 
7iabitar, JV^am in Evangello oni^ 
jiis Veritas clarescit. 

XVI. Tti Evangel io discimusy 
h4}minum doctrinas et traditiones 
ad salutein nihil esse utiles : 

XVII Christus unicus ceternus 

ftpijer, ebtrfter ^])rie(lcr ij!, baran^ I et smnmus est sacerdos. Qui ergo 

ffwetTen roirb, ta§, tie fidj fiir obcrjie se pro summis sacerdotihus ven- 

kitt au^tithtn \}abm, tcr fibre > ditant, glorice et potsntic^ Christi 

* tai ftduM cintg (oftn G* e., listen, hear). 

So Um gelofet te^flrt 
Vol. IIL-O 

* ante re 11. 

* ThAt iJ, Mind Pope (whu fotlows). 



unb ©ewalt 6(^rifli wibctfhtbcn, ia, 
jtc ©erwerfen.* 

«on bcr aJlcffc. 

XVIII. Dap e^flu*, bcr 11^ fettfl 
<£tn SRat aufgeopfert ()at; in (Ewigfeit 
ein immerwci^renbed unb bejaJ^IenbCiJ 
Opfcr ifl fur afler Olaubigen ©finben^ 
Darau« ermeffen wirb, ba§ bie aWeffe 
ttic^t ein Opfcr, fonbcrn be« Dpfcrd 
©iebergebSc^tnif fef.unb Scrjic^crung* 
bcr erlSfung, bie Sl^riitu* un« it^ 
ibicfcn ^t. 

Prbitte bet ^riligen. 

XIX. !Da§ G^riflud ein cinigcr 
gWitrtcr ijl jmifc^cn ®ott unb un«- 

XX. 2)a§ und ®ott aOe Dinge 
n?iU in feinem 9tamen geben. Daraud 
folgt/ ta§ wir auf er bicfcr 3rit fcinc« 
SWittlere bebiirfcn, ali fciner. 

XXL !Da§, menn wir fitr einanbcr 

auf (Srben bitten,n)ir bad bergeflalt t^un, 

ba§ wir t^ertrauen, aQein burc^ di^xU 

{turn nJerben und alle Z)inge gegeben. 

@utc ©cttc. 

XXII. a)a§ e^riflud unfcre ®c^ 
rec^tigfeit ifl ; woraud wir ermeffen^ ba| 
unfcre SBBerfe fo »iet gut finb, fo »let 
fie S^rifli ftnb ; fo »iel jie aber unfer, 
ni^t rec^t, ni^t gut {tnb. 

9Bte bet ©eiflli^en ®ut (S^fK fet^. 

XXIII. Daf G^riflu* bie ^abe 
anb ^rac^t biefer SBBelt ^ermirft; roo^ 
rau« wir ermeffen^baf bie, roelc^e SReid^^^ 

adversan^Tj et Christum r^ 

XYIII. ChrUtu$ qui $eae aemd 

in cruce obtuUt hostia est et vieti- 
ma satisfadena in cstemum pro 
jpeccatis omnium fddium. JSc 
quo coUigituTj missam nan 
sacrijiciumj sed Mcrjficii in 
aemd ohlati commemorationem et 
quasi eigillum redemptionie jper 
Christum exhibitoB,^ 

XIX. Christus unious eat Me- 
diator inter Deum et noe. 

XX. Omnia nobis per Ckrir 
stum et in nomine Christi prt^ 
Stat Deus. Sine sequitur^ nobis 
extra hane vitam intercessors pros- 
ter Christum nuUo opus esse. 

XXI. Quum mutuo pro nobis 
hie in terris oramuSy in hoc^Jueere 
debemuSj quod per solum Christum 
omnia nobis dari oor^fldamus. 

XXII. Christus est nostra in- 
stitia. Sine consequituTy opera 
nostra eatenus esse bona, quote- 
nus sunt ChrisU ; quatenus vero 
nostra, non esse vere bona. 

XXIII. Quod Christus substanF' 
tiam hujus mundi etjastum con- 
temnity docet, quod hi, qui sub 

' i9erf(!^«)>ffetu 

■ ©id^ng. 

» effecta. 

^ entf ))rhigt. 



ftumer an n<^ jtt^cn in fcimm ?lamcn, 
ftn graf'li* fdjmabcu, mnw pe i^Ji 

SiutbwiUcn* tnat^en. 

XXrV, 2)a§ ein jcbcr (X^^rifl ju 
IfliSJcrfen, bit ®Dtt nid)t gefcutcn bat, 
inrerbun^cn ifl; er Mrf aDejeit alle 
€pcifrn effcn. Darau^ frkrat rtJtr^, 
hi? *5fe? untf Sutkrbricfc* cin rft^ 

I?cn gtiettas unt? SSaHfa^rt. 

' XXV. Da§ 3ctt wnb Drt bcu Cki:^ 

pnmettfcfccn uTitfmorfcn fttit, wnt t^cr 

Rfuf^ mc!)t i^ncn* Darau^ gclcrnt 

'it^ H^ tit, m\^t aw 3nt tmtj Drt 

lintfn, He dl^riilctt ibrer grei^eit bc^ 

IXVI- Da§ @ott Jiic^tti ntiff<il[i^ 
p if, aid ®Ieifcn. Eal)er trlerttt 
»ij^, M§ Silled, fo pd^ f^oii mac^t 
9^ ten SMrnfc^en, fine f*n?ert ©lei^^^ 
itrri unt? fflcrruc^t^eit iP, ^icr faUcn 
littten, Btic^en, ^platten, etc* 

Orteti imb ^«teit. 

XXVIL Da^ alfc C[bnflenmmf(|en 

8rii^f^ Gbrifli uii^ uuter eiitaitl^cr fmt, 

»it Jttinen auf Srfcen SSater tienntn* 

u 23a fallen ^in Drt en, @ccten, 

■Attm, ere. 

Christi titulo divitim ad se ra- 

piuntf ipsum magna infamia qfft- 
ciunfy quuvi cujndiiatis sum et 
liixus eum patro7ium faciuni, 

XXIV, Christianofum nuUus 
ad ea opera, qum CTtrietus non 
pra^cejnt, ad^tringiiur * quolihet 
tempore^ quolibet cibo reset potest, 
Conseq^dtur ergo lit eras, quas pro 
caaeo et butyro d^nt pontijicii^ Bo- 
manas esse imposturas, 

XXV. Tempus et locus in pa- 
testate sunt hoviinis, fiofi homo in 
illorum potesiate. Qui ergo tem- 
pus et locum^ alligant, Christiana 
Ubertate pios fraudant et spo- 

XXVI, Nihil magis displicei 
Deo quam hypoerisis. Huic dir 
scimus kypocrisim esse gravem^ et 
impudentem aridaciam quidquid 
sanctum se sinndat coram horni- 
nib us. Hie cadunt cueuUif signa^ 
rasus vertex, etc, 

XXVII. Onuies Christianifteh 

tres sunt Christi^ et fratres inter 
sese, patrem ergo super terram^ 
vocare non debent Sic cadunt 
factiones et seetm. 

* E!ff imb ondeRf Irteff. 

* uffblafcn, 


in t&r%s. 



XXVm. 2)af ma, mi ®ott 
eriaubt, ot^er nid^t t^erboten l^at, rec^t 
tfi ; ba^er erternt mirb, bap bie S^e 
alien SRenfc^en geitemt. 

2)ev unreine (SkijKici^e ne^tne ein Seib. 

XXIX. 2)ap SlDe, bie man ®eijl^ 
(id^e nennt, fiinbtgen; menn fte, na^^ 
bent fte inne geworben [xni, ba§ ibnen 
®ott, Sleinigfett ju l^alten, berfagt ^at, 
ftd^ nid^t bur^ bie d^t ftd^er fleQen.' 

@elfibbe tfx 9ldnigTrit. 

XXX. 2)ap bie; wel^e SReinigfeit 
berl^eipen, ndrrifd^ ober finbifd^ ju 
»iel itberne^men* 2)arau« erlernt wirb, 
baf/ bie fold^e ®elubbe anne^men, 
frebentUd^ an ben frommen SWenfd^en 

Son bent 8ann. 

XXXI. 2)ap ben S3ann fein ein^ 
}elner 3Rtn\(b 3emanb auflegen mag, 
fonbern bie ^ird^e, bad ift bie ©emein^ 
fd^aft berer, unter benen ber bed ©an^ 
ned SBtirbige toof)nt, fammt beren 
SBad^ter, ba« ijl ber ^farr^err. 

XXXII. 2)af man aUein ben 
bannen mag, ber ein dffentlid^ed ^er^ 
gemif giebt** 

Son unredtftfertigem ®Ui. 

XXXm. 2)a§ ungere(^te« ®ut 

nid^t lempeln, ^Iftflern, SWftnd&en, 

^faffen, SRonnen, fonbern ben Diirfti^ 

gen gegeben werben foUe, wenn ed 

XXYIIL Quidquid Dew rum 

vetat et jpermittitj Juste JU. Ex 
quo discimtM matrimanium am- 
nihua ex cequo convenire. 

XXIX. Qui JScdesiaHici vtdffo^ 
sen ypirituales vocantuTy peccant^ 
dunij jpoateaquam senserint ccufdC^ 
totem eibi a Deo negaiam^ nan 
uxores ducunt out nubunt. 

XXX. Qui vovent caatitatemj 
atvitta proesumptione et jmerili 
arrogantia tenentur. Qui ergo 
ah eia vota hujuamadi vd exgui- 
runt vel oblata recipiunty inju- 
riam eis faciunt et tyrannidem 
in simplicee eocercent. 

XXXI. Excommunicationem 
nemo jprivatus Jerre poteetj sed 
eccleaia in qua excammunicandue 
habitat una cum episcqpo. 

XXXn. JVemo potest neo d^et 
excommunicaH^ quam is^ qui see- 
leribus suis publics offendit. 

XXXIIL Ablata injuste nan 
templis^ monasteriisj nan manoh 
chis aut sacerdotibuSj sed paupe^ 
ribus danda suntj si iis quibm 

* berbfltent. 

' offentlic!^ bevergeTet. 


gaocabtt tottbtn ma^. 

Son ba Obridttit. 
XXXIV. 2)ic fogenanntc flfi|Hi(^c 
(^tmali f^at feinen ®runb i^rer $rad^t 
att0 ber 8e^re CT^rifti* 

VkfXRiSft emat ton ®ott 

XXXV. abet bit wettUd^c ^at 
Itraft unb Sefefttgung and ber Se^re 
nib Zf^at G^rifli. 

XXXVL aac«, »o»on bcr fogc^ 
numte geifUtc^e @tanb borgiebt, e9 ge^ 
tore i^m ju tH>n Stec^td megen unb jum 
@((tt^e btd Sted^t0, ge^5rt ben mlu 
li^en [Obrigfeiten] )u, rotnn fte S^rt^ 
ten fein vooUtn. 

XXXVII. 3^ncn finb au(% aUe 
Striken fd^ulbig ge^orfam )u fein, 
9tiemanb auSgenommen ; 

XXXVm. @ofem lie m^iti ge^ 
bieten, bad wiber ®Qtt ifi« 

XXXIX. Darum foUen aOe i^re 
@efe$e bent gSttlic^en SSiQen glei^^ 
finnig fein, alfo, bap jte ben S3e^ 
(riidten befd^imten, ob er fd^on nid^t 

XL @{e m5gen aQein mit Sled^t 
ii^tm, aud^ aUein bie, metc^e ein 
iffemli^ed Slergemip geben, o^ne 
0ott ju erjiimen, er j^ipe benn ein 

XLL SBenn fte rec^t mit Static unb 
^fe bienen benen, fur bie fie Ste^en^ 

ablata sunt restitui commode non 

XXXIV. Poteataa guam sihi 
Papa et Epiacopij cceterique qti08 
spip^talea vacant j arrogant j et for 
8tu8j quo turgentj ex sacris literie 
et doctrina Christi ^rmamentum 
non habet 

XXXV. MagUtratus publicus 
firmatur verba et facto Christi. 

XXXVL Jurisdictio aut juris 
administration quam sibi dicti 
spirituales arrogant, tota magi- 
stratus scecularis est, si modo ve- 
lit esse Christianus. 

XXXVII. Magistratibus pvJh 
lids omnes OAristiani obedire 
debent nemine excepto, 

XXXVIU. Modo contra Deum 
nihU jproecipiant ! 

XXXTX. Leges magistratuum 
ad regulam divince voluntatis sufU 
conformandcBj ut oppressus et vim 
passos defendant et ab in/urta as- 
serantj etiam si nemo queratur. 

XL. Magistrattts jure duntaxat 
occiderepossuntj atque eos tantum 
qui publics offendunt, idque in- 
offenso Deo J nisi Deus atiudprcR- 

XLL Quum iUis, pro quibus 
rationem reddere coguntur^ con- 











•«^^-^r«""^**"^'"" -"■'•"'" 



















crit* <^fj^i- 





:^?i t - i::si" 





*w* .. t>tti 















flem laffen bltibcn, fontjcrti iljE fiarf 
macfrfn, tag cr ut(tt fur Siintc l^alt, 
cNi^ nic^t Siitttc tfi. 

XLIX- (IJr0§ercd Slcrgcnii^ n?ct§ 
«( [ti((f, al^ i?a| matt htn 'Pfaffen, 
ffreiwibtr ju baben, nid)t nac^la^t, 
tto-^ureu ju babcn, urn ^tlt^c^ miKcti 
pergJnitL ^fui ttt Steatite !^ 

L ®c»tt la§t allcin bic iSiintett na^, 
m^ ebriftutit 3€fum, feincn So^n, 
iinftrri fjcrnt allein. 

LLSer folcjje^ ber Creatut btilegt,' 
mjtfbt 0ott jVinc fibre um gitbt (ic 
fceai, ter nicbt ®ot« ifi ; M^ i(i etne 
8}%e abgbrtcrci. 

UL Dariim tie ©elc^re, tie tern 
fntm oter tern 91actfle» gefc^ie^t 
^i fur cin Skcblaffcn t>er Siiube, 
feern fiir ein urn ^liUbfragen^ mi^ 
jcgften TPfrteri foil. 

UIL Slufgekftte SiuBmerfe fpttimen 
»n menfcbUcben Statbfc^ldgcn (aud^ 
tcr S5an«), nthmttt tie 
nic^t ^inn?cfj, roerten aiifge? 
Snterti jit einem 8c|recfen. 

fkot 9ct>eR (E^rifki bflgt bit BUnbt. 

UV. 6briftiid bat atlc unrre 
Simetjeu unt 2lrbcit getragen. SGBer 
iim ten ©upwcrfen beilegt, wa^ aU 
\m (fbrifti ijl, wr int uitt fc^ina^et 

miia et ignorana maneat ; sed 
demus operam ut rUe edoctus 
Jinntts tandem euadat, nee pecca- 
tufu ducat quad peccatuin non est 
XLIX. Mains et gravius scanda- 
turn nonputOy quam qtiod sacerdo- 
tibtta fnatrimonio leffitwio intsr- 
dicitur/ concuhinasetscortaftaber^ 
aocepta ab eu pecuntapertnUtUur. 

L. Solu^ Deu8 peccata remittity 
idf/ue per solum Christum Jesum 
Do^ninum nostrum, 

LL Qui remUsionsm peecaiO' 
rum creaturce tribuit^ Deum glo- 
ria sua spoliat et idololatra 

LIL Confessio ergo^ gum aaoer- 
doti aut proximo Jlij non pro 
remissione peccatormn^ sed pro 
consultatione Aaberi debet 

Lin, Op&m satisjactionis a so- 

cerdote imposita kumancs. sufit 
traditionis {excepia eoscommuni- 
catione); peccatu/m non tollunt^ 
sed aliis in terrorem imponuntur, 

LIV, Christus dohres nostros 
et oinnes labores nostras tulU^ 
gui vera operHus poenitentialibua 
trilndt^ quod Chrisii solitis est, 
errat et Deum hla^hetnat 

^ f fjiA hn t*anb ! 

' jugibt* 

^ rat^for|i^img. 


LV. SBBcr eincrlei ©unbc bcm rcuU 
gen SRenfd^en nad^jutaffen ftd^ mU 
gerle, ware nid^t an ®otM, noc^ 
fJetri, fonbern an be« leufel* (Statu 

LVL SBer etlid&e ©ftnben aDein 
urn ®etoe« wiDen nad^laft, tfl ©i:? 
mon'd unb Sileam*^ ©efeQ unb bed 
Xeufeld etgentltd^er Sote. 

Som Segfetier. 

LVII. 2)ie wa^re l^eilige ©c^rift 
»et§ ))on feinem ^egfeuer nac^ biefer 

LVIIL Da« Urt^eit fiber bie Slb^ 
gefd^tebenen ift aOein ®ott befannt. 

LIX. Unb je wenfger un« ®ott ffat 
ta»on wiffen laffen^beflo weniger foUen 
n)ir bat)on ju wiffen t^erfud^en. 

LX. ©cnn ber 3Wenfd^, fur bie »er^ 
(lorbenen beforgt, ®ott anruft, i^nen 
®nabe ju beweifen, bad »erwerfe id^ 
nic^t; bo^ ba^on bie S^it beflimmen 
(jieben 3a^re urn eine lobfunbe), unb 
urn ®en>inned wiUen lugen, ifl nid^t 
menfc^lic^, fonbern leuflif^. 

!6on ber $rte{lerf(!^aft unb i^rer SSei^e. 

LXI. SBon bem S^aracter (ber 
SBei^e), ben bie ^riejler in ber leftten 
3eit erfonnen l^aben,^ n^eip bie gSttlic^e 
©d^rift nid^W. 

LXII. ©ie erfennt auc^ feine 
fJriefler, aid bie bad ©ottedwort \>tx^ 

LXIU. Denen ^ei§t fte S^re er^ 

LY. Qui vd unioum peoeatum 
po^nitenti remiitere negat, is nan 
Dei nee Petrij sed Diaboli vieem 

LYI. Qui qucedam tantum peo-^ 
oata idque pro mercede aut peeu-^ 
nia remittuntj Sinuynie et Balcutmi 
socii sunty et veri Satance legatL . 

LVIL Scriptura sacra purga- 
toriutn post hone vitam nuttum 

LVIIL DefunctOTum Judicium 
soli Deo cognitum est. 

LIX. Quo minus de hisoe rebus 
nobis revelat DeuSj hoc minus no- 
bis pervestigandos sunt. 

LX. Si gtiiSj pro mortuis sol- 
licitusj apud Deum gratiam eis 
implorat aut precatur^ non dam- 
no; sed tempus de hoc definire 
{septennium pro pecoato rnort€Ut)j 
et propter quoestum mentiri^ non 
humanum est, sed diabolicum. 

LXI. De characters, quern po- 
stremis hisce temporibus excogite^ 
runt sacrijici, nihil novit divina 

LXII. Scriptura alios presbyto- 
ros aut sacerdotes non novit qtutm 
eos qui verbum Dei annunciant, 

LXm. lUis vero presbyteris^ de 

fcinb '^xmta worben. 


LIIV. 2inc, tit i^rcii ^ntbnm 
ttkmm, foil man nid&te laffni ettt^ 
jtlttn, fonccrn fie in grictcn fterben 
Iflffen, ituD ^emad^ ta« ter Sirt^c 
jemenictc ®ut djrifllic^ i?ern?alten. 

IXV, Die ftd) [i^ren 3ntljum] 
#t erfennen moUen, mit teiiett mirt) 
Sett njD^I ^citttetn ; tarum man i^ren 
feitem feinc ®en?att antfjiin (dK, t^ 
utt bcnn, ta§ ftc fo iingcbilbrltc| 
strfii^ren, tap man hiS ni^t unter* 
lajfen fSnnic. 

IXTL Qi mm aUt gcifilic^cn 
Sorgefe^ten fic^ f^ki^ bcrablaffen, 
lift finjia ta^ itreuj Gbrijlt, nicfct 
tit Rifirii aufrfc|ten, oter fie ge^cn 
aaitr; tit Mrt fte^t am Saum. 

LXVn. SBenit 3emanl> fcegeMe, 
rin ®cfprac| mit mir ju Hhtn von 
Mtn, S^Unttn, iingetaiiften Sin:^ 
km, t?Dn ter girmelung, entbiete tc^ 
Di^ YDtllig, JU antn^&rttn. 

quibus diximus, qui Verhwti Dei 
prcedicant, Seriptura divinajubety 
ui necesmifria ministrentur* 

LXIV. Qui errorem aqnoscuntj 
itlis nihil damrii inferendiim^fe' 
rantur autem donee in pace dme- 
dmit^ delude sacerdoliorum bona 
juxta CAristiufLam caritaiem or- 

LXV, Qui errorem ?wn agno- 
scunt neej>onunt^ Deo ^unt relin- 
quendi^ nee vis corporibus ilia- 
rum inferenda nisi tarn enormi- 
ter ac tumuUuose se fferant, ut 
parcere illis 7na(jistr€Um salva 
publica iranquiUitate nan liceat 

LXVI* Hmnilient ne ilUco qui- 
cunque in Ecdesui sunt prfefecii^ 
crucemqne Christi (mm cistam) 
erlgant ; aut jperditio eoruvi 
adesty nam seeuris radici arhoris 
est admota. 

LXYII, Si cui libel disserere 
vie^um de decimis, redltibiis^ de 
infantibus non baptizatis^ de con-^ 
Jirmdtione, non detrectaho collo- 

^\tx unternc^mc Reiner ju flrctten mit Sopfiifterei obcr OTenfftentant, 
ftnfcern fcmme, tic ©(|r'f' JWi" !)Ii*tcr ju bakn (tic ©ri^rift at^met ten 
Seift ®mti), tamit miiii tic SBa^r^eir c»tmttev pube, oter, tiienu fie 
jefiinten ijt, n?ic ic^ ^offe, ht\i^\i^, 

flmen. Da$ palte @i^ttl 


The Ten Conclusions of Bebnb. 

[Tbeflo Ten CondoBlone were carefbUy prepsicd by Berthald H&ller and FrancU Kolb, MekrwA 
tnlDl^tcra at Beroe, and^ at ibeir raqaeei, rertsed and published hy Zwiugll {In Oennao, Litfn, lod 
Freacb) tot «. lai^o rollgionv Coaference bdd la Ibe cAplUt of Switccrlaud, Jan. T-26, 10;^. Tb«r wm 
approved bj mil tbe leading SwUs Rcf jrcaera, and also hf AmbroaliiB Blaarer of ConfttABcer BiK«r lad 
Cn]>lu> orSirflsburg, Aitd utbcn*^ who attended the Conference. The ra»nlt of ihe Confereiyce wu Ihf 
comiJlcte triumph of ttie KerormntloD in Bcme, They are a model of brevity. Nieraeyer given ihff Ger* 
man odgbi^] lu tbe Bnisti rllulect frnm tbeZuridi edition oflOiSL An SnglUh TerBioo Ij j^ ivi 

Jj) d I r f r, tribe ^^tcbiiicr 311 SBcrn, f ammt anbcni, 
tic ba3 CSi^an^eliuin bctcmicn, cinem 3cb«n tiiit 
©ctt "Jlntirort unb ^^Scvidjt gfbcn, au« t^iligcr 
fciblifd^cr '3cbvift, 5kucii unbSItcn Xe^amcnt*, 
aui aiigefc^tm tag ju 3?crn,i2pnntag tiac^ bcm 
gcftc bcr ^cfdjiKibtiiig (SbrifH, itn Ofaftrc 1528, 

I. Die ^eilige d)riftltc^e Kircbc,* tc^ 
reu cimge^ S;>mp\ (Sf)n(lii^, ifi au^ 
tcin SODite 05ottc^ licburcii; in tctm 
klbtix bleibt ftc, unt* prt uid}t tie 
^timme cities gtcnrtcii* 

IL 2)tc Sird^e CSfirifli inadjt m4t 

2i!ort ; tc§ba[b atle SRciifijcitfaf un? 
gen, tie man itinhciigebDte mimt, 
m^ ni^t mciicr &inDen, ote ftc in 
f^bttc^ ®i>rt gegriintet unt geboten 

IIL St>rtflii^ ifl unfre etnige SBei^^ 
bett, ©crcc^iigfeit ©rlifung unt 33ejab? 
lung fiir ailcir 23elt Siinte; bcgbatb 
tin anbcre^ Serbicnfl ber ©elu^feit unb 
©cnngtkmng fttr tie 8iiitbe betennen, 
ift dbriflum Ktteugiien. 

De sequeniibua Conclitsiomhus im 
CWCU8 KoLU ei Bebcutoldus Hal 
nmtio pwttoru JSecktim Bemensti, timd i 
aiiis orfhotiuxim firoft$soribus umc^q\K » 
ntun rtddtntu*^ tje scriptU hihiicis^ Vettrii I 
mirum ft iV. TestnmenU tibris^ die desi^ai^ 
ntmirum prima post domitticam ftrimaM fiV* 
cumei§ionU^ anno MDXXVIIL 

I. Sanda Chrutiana Ecdma, 
cnJuB unictim caput est Cfifir 
HuSy ^mta est ex Dei Verio, »»» 
eo^ue pernianet, nee voc^m dtwW 
aliefiL ' 

n. Ecclesia Christ i jwn co\ 
hges et mandaia extra Bei 
huin^ ea propter omnes tradUionti 
kufnanve^ quus Ecclemasticai vo- 
cantf non uUerius nos oUi^f^^ 
qtmm qtmtenus in Dei Verba itird 
fundatm et prcec^tve, 

III. Christus eat uniea m\ 
tia^ jusiitia^ redemptio et 
/actio pi'O peccatia totina mu\ 
idcirco aliud aalutis et m\ 
timiis merit um pro peccaio 
jiieri^ eat Christum ahnegare. 


' ^ifC^. 



Wi 2^ ber %tt itttb tai Slut 
(Sfyxx^ to^tnAi^ unb ktblui^ in bent 
8rMe ber !i>miffagttiig em)>fangen mtrb, 
fann mil biUtfi^er ®4rift nid^t be^^ 
viefen totxitn. 

V. Die STOeffe, wie fie jleftt tm ®e^ 
bnut^ tfl, bartn man S^rijlum ®ott 
um Saier ffir bte @ttnben ber Seben^ 
ten Xobten aufopfere, ifl ber @c^rift 
{motber,. bem aQeri^eiltgflen Opfer, 
Sei^en unb @terben Si^rifli eine ia^t^ 
rung, unb mn btr 9Ai§brdttd^e miOen 
fin Orfiuel »or ®ctt. 

VI. SSBie e^riPu* aUein fur un« 
gejtorben x% fp fott er, al« aDeiniger 
iWittler unb gilrfpred^er a»if(^en ®ott 
tern Safer unb mi ®(aubtgen, aiu 
gfrufen werben. Def^alb ijl ba« 
twxu^tw aQer anbern 3Rttt(er unb 
prfprec^er auger^alb biefer 3^it obne 
®runb ber ©c^rift ©orgefc^rieben* 

VII. 5lac^ biefer 3^it roirb fein 
gegefcuer in ber ©cbrift gefunben. 
Z)e§^a(b ftnb aUt Xcbtenbienfle, al^ 
Sigilicn, ©eelenmeffen, ©eptimen, 
Irigcfimen/ Sa^rjeiten,' Sampen,^ 
jtcrp unb bergleic^en ))ergebU(^. 

VUL Silber madden jur SSere^rung 
ifl wiber ®ptted SQcrt iti 9}euen unb 
«ten leflamenW- 2)e5^alb finb fie 
ttbjut^un, TOO fie mit ®efa^r ber 
Stre^rung aufgeflellt ftnb. 

IV. Quod corptcs et sanguis 
Ohristi essentialiter et corporali- 
ter in pane J^iccharistice percipia- 
tuvy ex Scrvptura Saci^a non potest 

V. Missa, ut Kodie in usu est, 
in qua Ohristus Deo^Patri offer- 
tuT pro peccatis vivorum et mor- 
tuarumy Scripturce est contrarian 
in sanotissimum sacrificium^ pas- 
sionem et mortem Christi blasphe- 
ma et propter abusus coram Deo 

VI. Quemadmodum Christus so- 
lus pro nobis m^rtuus est^ ita etiam 
solv^ ut mediator et advocatus inter 
Deum Patrem et nos fideles ado- 
randus est. Idcirco alios m^ia- 
tores extra hatic vitam existentes ad 
adorandum proponere cum fun- 
damento Verbi Dei pugnat. 

VII. Esse locum, post hanc vi- 
tamy in quo purgentur animcBj in 
Scriptura non reperitur ; proin 
omenta offida pro mortuis insti- 
tutaj ut vigiUce^ misscepro defunc- 
tiSy exequicB, septimcBj trigesimosy 
anniversaricBy lampadesy cerei et 
id genus alia frustanea sunt. 

VIII. Imagines fabricare cultus 
gratia, Dei Verhoy Veteris et Novi 
Testamenti libris comprehenso re- 
pugnat. Idcirco si subpericulo ado- 
rationis proponantury abolendce. 


• 3arjvt. 

' 9(mt)Ien. 



IX. Die ^etHge d^ ifl in ber 
©c^rift feinem ©tanbe »erbcten, \on^ 
bern, ^urerei unb UnTeurd^^eit gu 
t)ermetben, aQen @tanben gebcten* 

X. 2)a fin Sffetitlid^er $urer nad^ 
ber ©thrift im warren ©anne ifi, fc 
fblge, bag UnTeufd^l^ett unb $ure^ 
rei be« Slergemiffe* wegen feinem 
©tanbe fc^Sblic^er i% al8 bem ?)riefl^ 

IX. Ma6rimonium nuiU ordini 
hofmnum in Scriptura interdio- 
turn est J sed scortoHonia et imptih 
ritatia vitandce oauM omnium 
ordinum hoininU>u8 proeceptum et 

X. Quia manifeetus ecortaior 
jtixta Scripturam exoommuniean^ 
due; seguiturjscortationem auttm* 
purum codibatum propter eoanda^ 
lum nuUi ordini hominum magii 
quam eacerdotdli damnosfsm eeee. 

%M ®ott unb feinem ^eiligen SQcrte aur S^re* 


Tee Fiest IIelvetio Confession. A.D. 1536. 

rnti CoftfevbiB WIS compoted bj a aomber of Swi«a diviiie« (BttlUuger, GiTiiieai, Ujrccmtui^ and 
(HbenX diitagitfld md nMnibled for tbe parpose, !a the citf uf Basle, A.D. 1036% It is the flnt Con- 
Imkii wHkli nprcieiiUd tbe faith of all the Herumicd cantona of Switzerlftod; the preceding ones 
had mtnlx a loeal anthority. It is called tbo Fiost HKLvmc CoMPiiftLo» ta dlec]ngui«h it from tbe 
GicQirD RtiTrrio CoKFBSfttoir (1560), which Dcqnlrcd atlll gr«iit«r authorirj. It ta aIso leM aptly called 
tlw SiHwDf CxmrmioH op Basue (Cii^r, Bxeif.KSNflia Postkhioh), from the place of Itn compoAltfou and 
p*W!cttk»a, in dUtiQCtiun from the Fimt CoMri^saioN or Bapi.k, or of MUutjiAracM (1684), which cou- 
timti Id ibree ia these two cltiM, St^e the IIi«torif,Xo\. L H 03 and U. The Latin ten was publlnhet^ 
i'»t Bfjder the title t JSediwforum js*r Helvctiam Conft9«io Fidei aumnmria fi fftrjierali*. It li reproduced 

*fte CVr;»t»« ri Sj/ntagmOf and in Nletaey«r'a Cidlectio (pp. 115-1^). TIjo Oem«an text in the Bw\a» 
'-i\>r(.i wiM prepared by Leo Jadns, and la of tqnal aatburfty with the hnXln^ altbouffh St U a. free And 

'*r^ tTftOf laUon. 1 give it In Ulgb^OennAn, which ia more iultilllgibie* It appeared with the foU 
^«tiif ttUe and iutrodoctory note: 

'Gm^eoKine &eTantnud tt9 itcU^tn marcn l^nb torallen (£(rtflltd?cn gtcubens ^nb i^rtferii 
iwtthTgmi tonb G^njlfidin Qttjutgncffeii, etc* 3"^*^ ^m. ^<^\tU, ^tra^bux^. (Seflcitj. 
Sitrt,]attn, 3d?afftjufn. 2J2iIl^uJn. 'Bid. etc. jbajell toff^erid^t ^jforbnct ^nb fjiUin^t tff irvtcrn 
M^»,rtc. 3ni 153G. K 2. 3, ct 4. gebmartt?, 

*^ Uti^t iMtb genieine befiintnug be9 gCc^ubend bcr feU^en \o hi etitcr (Stbti^jiofd/afft bae 
<SM»iJ5elium (Jbrifli anflcnomeii Ijatcub, alien cjlt!&igea tonb frDmeti jii ermrgcn, jit tcfe^atju Diib 
IBmtitm baigfPdt, l Pet. iii, ; 1 Joh. iv/J 

I^ Son ter ^eiiigeu @(i^rtft. 

lie ^eilige, gSttlicle, titlifc^c 
2Wfr, bie ^ tft ba^ 2Bort ©ottee, 
»n t«m ^ciligcn Oeifle eiiicjegeten, 
«it Mir^ tie ^ropf^cteu imt Slppflcl 
Icfffielttjprgetragcii, ifl bie tiUeraltePe, 
»ttf0iiimeitflc ntit ^jfii^fle Mm, unb 
^rejff allein aUci x^ai, ma^ jiir n>a&^ 
m Srfennmif , ikht unb <£I;re ©ctte^, 

n^fer, wabrer grSmmiijfeit unb 
^tung cine^ frommctt, cbr&circn 
itnb gottreltgen Seberid bienetJ 

EBcn Stn^fegung ber ©i^rifr. 

Diffe beiltge, flottlic^c Sc^rift foil 

UK^t (ntbCT^, aW au0 i^r felb(l aiie^ 

I. De SoEirruRA Sacra* 

Scrij)iura canonim Verbum 
Dei, Spiritu Sancto iradita^ et 
per prophetas apoatol-osque mun- 
do proposita^ omnium perfectis- 
sinux et antiquismma Philoso- 
phia^ pietaiem omnemj omnetn 
vitcE rationem sola perfecU con- 


IIuju% interpretatio ^ ipsa 
sola petenda est^ ut ipsa inter- 

* 2 Pet. i. I 2 Tim, iii. 



gckgt unb erf tart wcrten fcur^ t^icMc^t^ 
\^mx ^cS ©taubcn^ nnt tcr ?ie6c.* 

III. aSott ten altcn ?cbrcrn» 

©0 mm tit fjeilijen Safer luit^ altcn 
Je^rcr, wctc^c t)ic ®(^rift erflart iiitl> 
ai%e[c9t babta, Mil ticfcr 9li(^tf(i|nur 
Ki^t a&gciiH^tii fiiit,^ u^otlcn wir lie 
iiic^t allciii ffir Slti^fe^cr tcr Sc^riff, 
fonbctn fiir au^ern^5l)Ite Serfjcuge, 
tiirc^ tic ®LMt gcrcbct unt gcwirft t^at, 
erftniicrt unb Ijatten. 

lY. 35 on 2nnifcbeiile|jren, 

SBa^ fonji iiienfi^li($e ?ef)ren iinb 
SrtUttiigeii ftnt, fie frkn [o fdjon, 
()ubfc^, aiigcfekn Htit Uiiige gcbrau4ty 
(it^ (It mtr n?c^lleit, tie uiiS tjoii ®on 
unt tern warren ®!au6en abfiibrcii, 
^rtltcit n?tr fur eitel itnt fraftlott, 
wic cd ter [jeiligc Ttmh, 15 fcltfl 
bejeugt, ta tr fpric^t : €ie cbren nii(^ 
sjergcknd, menu fie leijren tic ?cbren 
^cr 5DJenfd)cn,* 

V. SSa« tcr 3n>c<f ter ^ciligcn 

©thrift fei, un\^ motanf fie 

gule^t Htt^^^Ue- 

Die ganjc tibltfc^c Sc^rift jicl^t al* 

kin tarauf, ta§ ter 3)?enf(^ s?erPc^c, 

taf i^m (3o\t gflnfJig fei wnt wol^U 

weUt, imt taf er tiefc fcinc ©utwiKig* 

kit turd) Cbrifium, fetncn So^it, tern 

pres di sui^ caritatis Jideique^ 
regula moderante} 


A quo inierpretaiionis genei 
quatenus aancti paired non 
sccssercj eos nan solum ut in 
pretes Scripturve^ recipimuSy $eil 
ut organa Dei electa venem-i 

IV, De TEADiTioNiEirs HoiiiNrM. 
Per cmtera de tradUionibui 
kominum quantmnvis specioni 
et receptis^ qumcumqns nos d^ 
ducuntf sic iUud Domini re- 
spondemuBy Frustm me colnnt do 
centea doctriuas liominam.^ 

V. Scopus Sceiptubjb, 

Status hujue ScripturcB 
niece totius is esty bene 
honiinum generi veUe, et 
benevolentiam per Christttm 
Hunt suum declarasse. Qum^ 

* Joh« F. ; Rom. xiL ; 1 Cor. xiii. Sic Christus facit Matt, iv- 

* iihtx bi(€ Tic^tWMr int ge^Dtuen ba&tnb. 

* Esa. xxlx. ; Matt. xv. ; Marc tIL ; 1 Tim. ir. ; Tit. L 



db targcfifllt unb btmtefen ^abe, bit 
;ty€x aUttn bur^ ben ©laubr n )U und 
o vnme, aUein bur^ ben ® lauben tmp^ 
f ciiigen, unb bnr^ bie Sitbc gegen ben 
^i^^tn gegeigt Jtnb bewtefen loerbe.^ 

VL Sen ®ctt 

Son ® ott ^alitn mir alfp,ba§ etn eini^ 
gtr,mal^rer,Iebenbfger unb aUmfid^tiger 
@ott fet, einig tm SQefen, bretfalttg in 
m |>erfon, ber aUe IDinge burci^ fein 
Sort, bad tfl, burc^ fetnen @o(^n, aui 
nif^td gefci^affen ^abe, unb aUe !Z)tnge 
burc^ fetne Sorfel^ung xt^t, xoa\)xf)aft 
unb weife regtere,bern>alte unb er^alte.^ 

VII. Son bent aWcnfd^em 

Der 9Renf^, bad boOfommenfle 
Silt ®otted auf Crben, unter aUcn 
ji((tiaren ®ef(^6)>fen bad ebelfle unb 
tonu^mfli, tfl and Seib unb ®ee(e 
j!P.jainmcngefe0l ; ber Seib tfl flerbltc^^ 
bie @eele un{lerbltd^« Z)iefer 3)lenf4, 
ber Don ®ott rec^t unb xoo1)l gefci^affen 
toar, tfl burci^ fetne eigne @c^ulb in 
bie@itnbe gefaOen, unb ^at bod ganje 
miiilx^t ®efc^Iec^t mii ftc!^ in biefen 
i^ gejogen, unb folti^em Slenb unteti^ 
viirfig gemacf^L' 

Yin. Spn ber Crbfttnbe. 
IDiefe Crbfunbe* unb urfpritngKc^e 

sola ad nos perveniai recipior 
turquoj caritate vero erga prox^ 
imos exprimatur.^ 

VI. Deub. 

De Deo sic sentimuSy unum 
Bubstantia : trinnm personisj om- 
nipotentem ease. Qtd ut condi- 
derit per verbum, id esty Filium 
suuTTiy omnia ex nihiZoy sic pro- 
videniia sua juste vereque et 
sapientiasime gubernet : aervet : 
foveat omnia. 

VII. Homo et Vires ejus. 

Homo perfeetiaaima Dei in 
terria imoffOy primasque creatu- 
varum viaiiilium habena, ex ani- 
ma et corpore conatcmay quor^^m 
hoc mortaley iUud immortale eaty 
quum eaaet aancte a Deo condi- 
tuay aua culpa in viiium prolap- 
auay in eandeni aecum ruinam 
genua humanum totum traxit, ac 
eidem cdUjmitati obnoxium red- 

Vin. Obiginale Pecoatum. 
Atque hose luea^ quam origiDa- 

* G«D. iii. ; Joh. lii. ; Bom. viii. ; Eph. ii. ; 1 Joh. iv. 
' Dent. TL ; Matt. xxYiii.^ Gren. i. ; Act xvii. 

• Gen. i.-iii. ; Rom. t. 

• eerbfu*t (Ctbfeuc^). 



©efc^Ied^t fo burddbrungen, unb f)at 
ti fo »ern)uflet unb ©crgiftet, bixg bem 
Srocnfd^en, ber tin ^inb bc« 3orne« 
unb tin grtnb ®otte« geworben roar, 
9}iemanb aid ®ott burc^ S^^riflum 
^clfcn ober il^n roteber^erflellen fonnte, 
unb roa« in i^m ®ute« ubrtg grblicben 
tfl, bae rotrb burdd tagli(^e SRangel 
unb ®ebrecften [prafien] fur unb fur 
gefc^road^t, fo ba§ e^ noc^ cirgrr rotrb; 
benh bie ^raft ber @unbe unb bed 
@ebrecften« [praflen] in un8 ifl fo 
mac^tig, ba^ roeber bic SSernunft bem, 
road fte erfannt, na^fommen, nod^ 
ter SBcrflanb ba« gSttlic^e giinflein 
pflaujeu unb roeiterbringen fann.^ 

IX. SSon ber freien SBillfiir, bie 
man ben freien SQBillen nennt. 

Dcp^alb fci^reiben roir bem SWenfd^en 
eine freie SQBillfiir alfo ju, roeil roir an 
un« felbfi beftnben, bag roir mit SBiffen 
unb SBiUen ®ute^ unb fQo\ci t^un. 
Da« ©ofe fBnnen roir »on un« felbfl 
ii)\xn, ba^ ®ute aber f dnnen roir roeber 
anne^men, noc^ t^oObringen, roir feien 
benu Durd^ bie ®nabe C^rifli erleuddtet, 
erroedfet unb getrieben ; benn ®ott tfl 
ber, ber in mi bag SBoUen unb aSoU^ 
bringen roirft, nad^ feinem guten fSiiU 
len; aud ®ott ifl unfer ^eiJ, ani 
mi aber ifl ni^t^, ali @unbe unb 

lem vooarUy genus totum kwrnor- 
num sic pervasUj ut ntiUa ope 
tree JUiiMy inimicusqtte Dei nisi 
divina per Christum curari po^ 
tuerit. Nam si quid Jrugis AJo 
honce superstes estj vitiis nostris 
asaidue debUitatunij in pejus ver* 
git. Superat enim mali visj si 
nee rationem perseguiy neo meniit 
divinitatem excolere sinit.^ 


Unde sic homini libernm ari)i- 
trium tribuimuSy ut qui scienteB 
et volentes agere nos bona et mala 
experimurj mala quidem agere 
sponte nostra queamusy bona vero 
amplecti et persequi, nisi gratia 
Christi illicstratiy Spiritu efus 
impulsij non queamus. JDeus 
enim is estj qui cperatur in no^ 
bis et velle et perficere pro bona 
sua voluntate, Et ex Deo solus, 
e nobis perditio est? 

' Eph. ii. ; Psa. 1. ; Bom. viii. 

*FliiLii.; Ho8.xiiL 



If ®©n ten 2Bc«rc|eii turi| 

tergcbrac^r ^abe. 

Sificobl nun ter SDlcnrfc^ turc^ ttefc 
ftiiieSc^alo unD Ikbcilretung jur tmU 
pSfrtammaip Krurt^eilt iint in ten 
gtret(jifn 3c^rii ©oite^ gcfallen ift, fo 
h)l ijocfe ®otl, ter guatige SBater, nie 
ftBfjcbJrt, Sorgc fiir i^n ju tragcn, 
wflc^c^ wit flu0 tcr crfifii SBerkieunij 
ant au^ ^tm ganjm @eff(j (tur* 
ttd4e^ ^ic ^iinte crwfdfr, ni^t cr? 
liftli njirt), unb au0 tcm ^errn 2&riftP, 
fctttaju !?crortnct unt geact^ca iji; flat 
m cffcnbar gc nag merfeii unt? s?cr^ 

iL JSon t>fni J&crrn Cbrt(li>, nnb 
»a* wir fcurc^ itjn t)aben, 

Ut\n ^tvx S^influe, cin a^at^rtr 

Sfenfc^, ^at in t)cr 3cit, bk ©ctt 
5rn Srfigfeit taju bcftimmt [jat, tit 
iMljrc menf^lidjc 91a tur, mit Vcib mit 
€ffie angenommtn, tj^tl jtrci unier? 
i^rtrnc, unscrmift^te Saturcn in ciner 
lingot unjtnrennltc|rn 5>erfon, mclc^e 
limeljmung mcnfc^lic^er 5ialur tarum 
jtfi^cbcn ifi, tap ct un^, tic tDtt ii?aren, 
*icm lebentij unt in Wntxhm QiHUi 
mi^ic, mt^i^alb tx ati^ mifcr SBrutcr 
geiPorKn ifi.^ 

licftr ^crr Cbriflu^, tcr <5pbn 
^ ma^ren, Ifbtntigen @i)tte0, ^at 

X. CoNBiLirM Dei ^teenitm D£ 
Eepaeationb IIoMiias. 

IIvQ-m iffitur hmninia hm 
culpa damncUioni addicti, et in 
hidipiutioneni juatam incurren- 
tU^ nutiqtiain tanien curarn ge- 
rm^e Deua Pater desliL Id quod 
ex primis promisaionibua^ legeque 
iota {qum peccatwn excitatj non 
exihiffnit) et a Cfivuto in hoc 
destinaio pneatUoque perapicuum 

XI. Je8U8 Ciieistus et quje pee 


Hie Christua verua Dei FUinay 
veruaque Deua, et homo verua^ 
qimm juxtu prwjinitum tetnpua 
hominsju totuniy id est^ anifua et 
mrpore coiutantein aa^umpaiaaet^ 
in ima indimduaque persona 
duaaj sed inipennixtaa naturas 
ohthiena^ ut vitije mortuoa noa re- 
atituerety et Dei cokc^redea Jace^ 
ret^ /rater noster factua eat^ 

Is sacroaanctam divinitatis 
unione carnem^ nost?re {peccato 

* Eph. L 'i Geo. iii. ; Rom, liL 

You IIL— P 

' Job. L ; Gai It, ; Job. xyL : Heb. il 



\>ai Sleifd^, bad burc!^ bte Sereinba^ 
rung mit ber ©ott^eit ^r ilig ifi, uuferm 
^(eifc^ in alien Dtngen gleidb, audge^^ 
ncmmen bic ©unre, mil ti ein reined, 
unbefledfte* Dpfer fein foUte, au« ber 
unbefledften 3ungfrau SWaria bur^ 
aWitroirf ung ® otted be* ^eiligen ®eijle« 
angenommen, fur nn* in ben Zot> 
gegeben, )u einer IBeja^lung, ^egnabi^ 
gung unb 9{bmafd(|ung aller @iinben.^ 

Unb bamit n^ir eine ))oOTcmmne 
^offnung unb Sertrauen unfer* un^ 
{lerblic^en Seben* f)ahtn m&^ten, ^at 
er fein gleifc^, ba* »om lobe jum 
?eben wieber auferwecft, jur JMecftten 
^ine* allmdc^tigen SSater* gefe^t.^ 

Diefer ^err Gbrijlu*, ber ben Xob, 
rie ®unbe unb aHe ^SHifc^e ©eroalt 
itbent)unben unb befiegt l^at, ifl unfer 
SBorganger, unfer giibrer unb unfer 
^aupt; er ifl ber recite ^obeprtefler, 
ber ba fiftt iixx SRecftten ®otte*, unb 
unfre ©ad^e jtberaU befdbirmt unb 
fft^rt, bi« er un« ju bem Silbe, ju 
bem wir gefd^affen finb, reformire unb 
guritcfbringe, unb in bie ®emeinf^aft 
feine* gSttlidjen 3Befen« einfiibre.^ 

Sluf btefen ^errn Sefum Sl^riflum 
marten wir, bag er fommen werbe am 
(gnbe ber 2Bclt, aid ein wabrer, geredjter 
Slitter, ber bad wabre Urtl^eil iiber 
ailed glcifcb, »on ibm jum Urt^eil 
auferwedft, fallen wirb ; bie grommen 
unb ©Idubigen mirb er in ben ^immel 

solum exceptOy quoniam iUibaiU a ^ ^ 
esse hostiam oportd>at) per on^.. 
fiia simUemj ex irUacta Virgif^,^ 
Mariaj Spiritu Sancto cocp^^ 
rante^ sumen^j in mortem ad «it.?l 
versi j>eccati easpiationem tradi. 

Idem ut esset plena nobis per- 
fectaque immortalitatis nostra 
spes etjiduciaj suam ipse camenij 
ds morte suscitatanij in codum ad 
omnipotentis Patris dexteram eol- 

Hie morte^ peccato, inferis- 
que omnibus triumphatiSy victor 
duxque, et caput nostrum^ ac 
pontifex vere sum^nus [ad dex- 
teram Patris'] J sedenSj causam 
nostram perpetuo tuetur agitquey 
dum ad imaqinetn ad qtuifn con- 
diti eramuSy reformet? 

Hunc venturum ad sceoulorum 
omnium finem^ verum rectum- 
que jvdicemy ac sententiam in 
omnem camem, ad id judicium 
prius suscitatam^ laturum, ac 
pios supra ethera evecturum, imr 
pios corpore et anima ad ceter- 

' Heb. v.; Luc. iL ; 1 Job. ii. * 1 Cor. xv. ; Act. i. 

' Eph. i. ; Bom. TiiL ; Eph. W. 



n^m, unt tic Ungiautiseit mirb tt 
tnit ?fib iittb Sctlc in t^ic nmy l^er^ 

I if ft r |)err 3tfu^, trie er allciii im* 
ftr Mittler, 5urt>rc(^er, Opfcr, |)i>&er 
triffter, ^crr unb fifinig ifi, alfo er^ 
Ifnnttt ant i^it aUcin, unt^ glaubcn s>on 
jflnjrm J&erjcn, tap cr alleiii unfre ®cd 
BJtiung, unfre Srl&fung, |>eiliguiig, 
?f5atlun3, 3Bet*^cir, ®4irm unb dltu 
ipg fei. $)tfr *?cmerffTi mir alle^ 
t4«, ipad ftc^ aU Witul Cpfcr uiit 
ftffobnung unfcr^ ?cbend unb J£)cil^ 
^ftel[r, unb ertennni feiiie^, al0 alkiit 
Hn ^trrii g^riflum.' 

HL S^ad tcr 3n>^d bet ei^an^ 
gelifc^fu ?c^rc fct, 

Ie&6fll& foil in allcr c^angdifc^eii 
fetrt tad bad hoc^fic unb i^ornelimfle 
^uprftiid fein, bad in atltu 'Prebigtni 
^(Jtrucflic^ getricben unb in bie |)erjen 
rSTOenfcfeen ctngcbriirft irerbcn foil, 
ilid^, bai Tuir atldn burc^ bit cinigc 
nteriigfeit ®^itt^ inib burc^ bad 
tinifi e^rifii crftaltcu unb feltg 
Xamit akr bic tTOnifdjcn 
titn, mt not^nJcnbig iftnen S^ri^ 
}um 4)cil unb juf Scligfcit fei, 
I man i^ncti bit ®rB&e nm B^xutt 
Sunbf bur* bad ®efc5 unb ben 
e^rifli aufd |)c[ifle unb Starflc 
»j%n. t?orbHbcn unb s?i>r Jlngen 

iiui^i cxitium damnatuTumy ex^ 

Qui nt solus est mediator, 
%nte}*€€SSory hostia^ idemqne et 
pontifex^ dominusque^ et rex no- 
steVj ita hunc solum agnoscimns 
ac ioio oorde crediTnus concilia- 
tionem, redemptionem, sancti^ 
cationem, ewpiationeni, sapien- 
tiam, proteetionem^ assertionem 
nostraiii solum : om?ie fuc sim- 
pUciter mtcs salutisque nostrct 
medium^ 2)rceter hunc solum Chri- 
stumy r^identea,^ 

XII. Scopus Evanoelioe Doo 


Itaque in omni doctrina evan- 
gelica primtofi ac prmcipuum 
hoc ingeri dehet^ sola JWfi Dei 
misericordia et Christi meriio 
servari. Quo ^it intelligant ho- 
mines quam opus hubeant^ pec- 
cata eis ^j^r legem et mortem Ghri- 
sii lucukntissime semper sunt 

, m; Joh. ▼. » 1 Tim* u. ; Heb. ni, j Rom. iii. ; 1 Car. i. ■ 1 Tim. I ; Rom. v. 



Xin. Sic un« bie Onabc SbrU 
fli unb fciii 3^crbitnfl mitge^ 
t^eiit luerbcii, unb n?elctc 

SdIc^c |)cI)c uitb grDgf ®o^lthafeii 
gcttlicber &mU imb bie mahxc ^tUu 
gung be^ Gkiflc^ &HU^ ertattgai wir 
Tjic^t buid) uufrc 2?crbicnftc cbcr £riSfte, 
fonbtm turd) ben ©Iflukn, ber cine 
lautere ®ak unb ©efc^cnf ©ttte^ ifl.^ 



[XIV,] ©ae ber ©laitbe feu^ 

3Derfd6t ®lmht ifi fin atiuifer, 
fefler, ia mikjipeifelter ©runb unb 
cine Srgreifung alter ber Dinge, bie 
man ijoii &dn bofft, iKl($er barau^ btc 
?iebe iinu bemnati allerici Ingenben 
unb gutcr ®erfe %xud}t mac^fcn madjt. 
Unb n)ienjo{)[ bie grommcn unt> ©Idiu 
bigen (icb in f<?Icben griid^ten te6 Olau- 
bcu6 of)ne Untcrla^ ii&cii, fo fc^rcifccn 
njir b0{^ bie gremmmari^ung unb ba§ 
crtangte Jg)cit niE^t foltftcii ffierlcn, 
fonbern nnr ber ©nabe ©otte^ jn. 

Diefcr ©lauk> t^cr ildb nicht feiner 
SBcrfc, micaa>!?I er uitjcibibvire gute 
Serfe n'irft, fuiitern ber ©armkrjtg^ 
feit ©ottca triSPet, ifi ber recite, wat?re 
23ien|l, mit bem man &M gcfatlt,^ 

XIV. [XV,] SB on ber Sirti^e. 

©ir balfen bafiir, baf au^ ben le^ 

Ista vera tarn divina he 
ac ^^rctm Spiritiis Dei «i 
eationem^ fide mero Dei 
hand ullis aut tnriius a' 
ritii nostris cotuequimurJ 

XIV. De Fide.^ 

Qum fides certa ei in 
omnium sperandarum de j 
nevolentia rerum auieianiu 

aj}j}rehens{o. Ex sese cai 
ac max prc^elaros virtutu 
niumfiructusj}uUulat* No^, 
(piam iamen his officiis^ lit 
rum^ sed ipsi simplieiter jt 
ilonem et partam scUuiem 
Dei tribuiffius. 



Atque sic quidem so 
Del cvlttis est J fides inquat 
operum fid^icia^ qpe rum 




M ex talibiis lapidibm 

* Rom. iii. ; Gal. ii. \ Eph. ii. 

* From this Article the niimbeting differs ; the German hm twenty-»even, the T^t 
eight Articles. See Xiemeyer, p. 109. Bat ia the Corpus €t S^ntaffma \ 
likewise only twenty-seveu Aiticks. 

* Heb. xi. ; Gal. v. 



btntiaen Steincrt, fcie auf bicRit Uhnu 

%en gclfen gcbauet fiitb, ciitc ^eiiis^^ 

aUjtmeinc ^irc^e, t^ic ©cmeinfd)aft 

uRt Serfammlung aUcr l^ciligen, tic 

Girifli ©raut unt> ®cmaM ifl^ roclctic 

ttturc^ fcin ©(ut rdnige^unt cntlic^ 

to 3?a«tr P^nc latel gaiij unfcc? 

itit tarflellc, gcbaut uttt? scrfammelt 

tlnb tt?icn?c»I?l fcicfc ^ir^e un^ SBer^ 
famlunti ebrilli alleitt ten Slugcu 
<?cttcd pffcn unt btUnnt ifl; fu wirb 
fietw^ t\ix6) au^erc 3nc^en, Ocbrautje 
lint Drtnungcn, tie i^on Gbriflu fetbjl 
euigrfegt uttt geortnet fiiib, unt) Mtrc^ 
M* ©prt ®cttc^, al^ tm4 einc allgc* 
nwine, offentlic^e unt crtcnUic^c 3«c^*i 
Bi4i allcin gefcben uitb c rtaimt, fi^ntcrn 
auA dfo gefdmmelt mt ^tbaut, tag 
iu tiefer Siri^c 91iemaiit (orteittliEi^ 
rcten mit obne befrntrc t>o» ©otl 
jftnbartc grei^eit) ofetic ttefc Xiitgc 

[XVI.] gSon ben Dicnern 
M Sorted @otte« unb bcm 
Dienfle bet Atrt^e* 

£(§^a(6 befennen mx au^, taf tie 
[Ibu ter Air<^e 2)li(arbeitcr @Dttc0 
I hh m fie ter beilise "JJauIu^ mxint, 
)lit cr feinen ©lanbii^en grfcunt^ 
Jeirrrr felbfl uiit SScrgebung ttx 
nun jutbeilt unb tarbictci, tie 
en jti ft^ btfe^rt, attfric^tet, 

viuaTn kunc petram^ hoc pacto^ 
inedifi^atu, ecdesiam construi^ 
aanctmiique sanctorum onuiium 
collectionem et im^naculaiam 
Chruti aponsam egsa tenmnus^ 
quum Chrutus sanguine suo la- 
vet et purificet^ et tand^i Patri 
suo earn Htie macula et ruga 
Biaiuai et tradat 

Qam quidem quum soliui eit 
Dei oeuliii nota^ externis tamen 
quibusdam ritihus^ ab ipso Vhri- 
»to histituttBy et Vsrbi Dei velut 
puhlica legittimaque disciplinay 
non solum cemitur cognoseitur- 
qucy sed ita coiistituitur^ ut in 
hanc nne his nerrw {nid singu' 
furi Dei privilegio) censeatttr.^ 

XVI, De Moostebio Verbl 

Atqiie hanc oh caumm mini- 

siros e<)€le&iie cooperarios esse 
Dei {quod et Faulus agnoscit) 
fatemuTy per qiws ille et cogni- 
tionetn sui^ et peccatormn re^nis- 
sionem adtninistret, homines ad 
se conmrtatf erigat^ oonsoletu7\ 



in ttm ©erflaiite, taf itir in bem 
5lUen aUc SJirfung unt> Sraft tern 
|*errn ®ott allein, tern Dicncr aber 
oa^ BtiHcnen jufc^rctkn; ttmi gcroip 

terreat etiam et Judicei, 1 
mefiy nt virtutem et efficacic 
his omncffi Domino^ niinistt 
ministris tamen adscrih< 
Sam hanc virtutetn ejieack 

ifi e^, blip ticfe §Lx^\i unt SQBiifunjjIwu^/* omnino creaturm oM 

fcinem ©efdjL^pfc \tmM M^tXt^i n?er^ 
ben foil, ttod^ faitn, fentcrn 0o(t tkilt 
fte au^ luic^ \tmm frcien SBilltn, tenen 
cr roilL* 



[XVII] SB on bcr 
ber Street. 

Die OTac^t, bae aBi3Tt (Uottc« ju 
ptrbigcn uitt? t?tc Sc^aflcin bc6 <S?erni 
jit n?ntcn, raddje^ cigcntUt^ ju reten 
t>a« 31mt bcr Sc^Iuffcl ifi, fc^reitt 
alien 5OTenfc^en s^or (Sine gorm ju 
lebeii, fte fden hud^ ober niebern 
©tanbc^. Diep 3lnfc[)n foil, M cin 
©cfe&I ®oltee^ ^uc^, tbcucr unb un^ 
s>erle(jt feiH ; e^ MI aticfe 9iiemanb 
biefe 2Wac!)t jur Scrmalfung iifccrtvai: 
flen n?erbcn, er fei bmn jiir^or burc| 
bie 35ttlii)e Stimme iinb 2Ba^[, bur<^ 
tiejcnijen, btc t?en ber Eirc|e bui(^ 
n^DtjIenyogenc JRattjfc^lage fl[^ Slu^i^ 
fd)up baju beflimmt unb enviS&lt finb, 
im^iiii }xm gefdjicft baju crfunben 
itnb erfannt.^ 

t* 1 Cor, ill. ; 2 Cor. vi. ; Job. xx. ; Luc. i. ; 1 Cor. xiv. 
' [The bracketed sentence in the I^tin text is not fonnd in Niemejer, and hat 1 
jerted from the Corpus ei Sifntafftna Conf, (1654), p. 69. So aho gtwiworfo «l, fb 
Niemeyer reads iij.] 

sed libera Dei dignatione 
pensari [^uomodo et\ quihu 
velity cerium est} \^Nihil en% 
qui rigatj neque qui planta 
qui dctt incrementum Deue,] 



fysa autem verbis et pm 
gregis Dominiei auctoritas. 
proprie clavium potestas e^t, 
iis^ summis ceque et imii 
scribens, sacrosanct^ inviok 
que esse, et vel divino Dt 
eerio et consiiUo ecclesice 9 
gio^ electis tantum ad mini 
dum committi dSet.^ 



im[XVUL] Son ber ^rrnai}^ 
luiii) t^er Dicucr t>er itirc^e. 

tiff Stmt uiit Hcfcr 5)icitjl foK 
Sbtanb bcfo(jkn Dter tJfrtraut mx^ 
ben, tr fri ttim jusjor in ter C^eiligen 
Zinft unt tcr erfcntttnif tc$ ®iKen^ 
@!citf^ woblljeric^fct, in gr^wi^is^f'* 
m UnrAulc rc^ ?e6en^ unflraflic^, 
m int gleip unr Srnft, tk fi^re unb 
Kii 3Jamen GMfti jii fBrbern, eifrig 
uat inbrflnftij crfunben m\t crfauut 
mm, namlicb turc^ bic Dierier unb 
?crilffccr ter c^irctjc ; aucb tic, !t>dd^c 
iii^ bet d)rifiltdjcti Dbrisfeit, M i?on 
fi«T ^itt^c njcgcn, 3iu fplAcm 3lmt cr^ 
n\}U (inr. Unb irn( ra^felk fine rei^le, 

till UrrbfiJ bft ftircbii uiib Stitfl^uitg 
Hr ^anc< be r 31tltercn at^ bilitg unb 
f trfaniit iirnj autjcniMTtmni roerbcnJ 

XVIU, [XIX.] mtt bet |)irt 
i«& ba^ |>aupt ber Sirc^e fei. 

ekiflu^ felbfi ifi alleiit ba^ a^abre 

lub rcc^ie ^aupt uiib bcr |)irt feiiicr 

ferine; bcrfelbe gicbt fdner ^irc^c 

• ^irtcn nnb ?et^rtr, bic m^ fctiicm 

[IrftW bad ®ort unb ba^ 9Imt ber 

|!uiTcl orbfiitlicb imb rec^lmalig, 

obea gcmflcct, fiibreu. I'Ct^[)itI& 

L^ btejenigett, tic allein mtt bem 

Ben ©tf46fe fmb, unb ba^ ^axipt 

' Som mebcr befenncn, nod^ aune^? 



£^st enim J^unctio /ictc nuUl^ 
quern non et le^u divince peritia^ 
et mt€e innocentia, et Christ i no- 
minis stvdio singttlari esse com* 
pererint et judicarint niinistri 
ecclesiiPy et iis, qidbus id negotii 
per Christianum maffistratum 
e€clen<B nomine comm^tssitin esty 
concedenda. Qum quum, vera Dei 
electio eity eccleaiw tam^n suffragio 
et manuum preshyteromm \mcer' 
dotis^ impoaitione recte compro- 

XIX. Pa6toe Quis, 

Christies ipse verum sum ecch- 
situ caput ac pastor solus est is 
eeclesicc sum pastares dat et doc- 
toresy qui in ecclesia externa hac 
clavimn pot estate hgitime sic 
concredita recte et legitime ntan- 
tur. Undo ilhs titulotenus tan- 
turn pastoresj caputque romanum 
minime agnosdtnus? 

' I Tim. ill. ; Lue. xiL ; Act. i. ; Tit h ; Act, n. | Heb, vL 
■ Job- X.; Eph- i. C, 4; Joh, xxi. 

XIX. [XX.] 23a« ba« 3lmt fci 
ttx I^ieiter itnb bcr Kirc^c, 

ju biefem Slmtc tfi, tap tie Dicncr 
tcr Sirc^e 9icuc unb Seib iiber tif 
©unbe, Slcuberung be^ ?ekn« unb 



SumfnuniJ^inctionia hujus jnw 
nu8 eat, pomUentiam et pecoat^ 
rum per Chrutwrn remiasionm 
pradicare : pro popnlo incesmn^, 

SSerjcifemig bcr Siinbc prcbigen^ unb ter orare^ Sanctis studiis va^baqn 
ba^ 3tUe^ buri^ S|ri(ium ; fenicr, tap i I>ei indefesse invigilarc, atqu 
(ie iinaufhSrlic^ fiir ba^ JBolt hitXm,\Vetbo Dei velut gladio Spiritus^ 

bcr |?eiligcit Sd)rift unb btm SSortc 
®0ftc^ in ?ffc» unb ^ciliger fflctra^^^ 
tung eriifHic^ mib Pcifig oMiegen, 
mit tern SBortc ©ouce, al^ niit tern 
®($TOcrte bc^ ©cifled, in aUe SSBcgc 
ben leufel mit tSbtlid^cm ^afc t?er>' 
f^Igen unb fclnc Sraft untcrtriiifeu 
unb fc^mdc^cn, bag ftc c^tc gefunbeit 
Siirgcr S()rifli te|*d)irmcn, tie H\ui 
aitx roarnen, jurucfbrdngen unb cnt? 
ferneu, unb menu ftc in ibrem grct^d 
unt» it?rcn niu^crfAdmtcn Saficrn tie 
£irE|e 2()iifli n?oUten fur uut fiir 
firgern uitt tjcniniflen, fcUen (ic burc^ 

et arte omnigena Satanam h 
iertiecino semper odio j>€rM^t\ 
ac dehilitarey Chtnsti cives sanoij 
quidern iuerij vitiosos avtetn tmh, 
nere^ reprehenderey eoercerty rf.- 
f/rassantes long^ius^ ecdesiw^ id <?4* 
Christi canjbederatortim conspi' 
ratimie consensuque pioy iota di- 
iione ant ejicere ac proscriheny 
aut alia raiione comtJioda emen' 
dare tantisper^^ dvm resipiicani 
et salvi fiant. Is enim ad et^ 
mam civi Ckristi Tnorbido r^ 
gress^is est^ si conversis anifnk 

bicjeiiigen, bic tjon ben Dienent tc^ stxidiisque {guo omnia hctc ii^ 

SSSDrted unb (^rifllic|er Dbrigtcit taju I pUna apectat) errorem agntmi 

Krorbnet ft tit, au^gefiofcn, obcr anf 
anbcrc fiiglt^c unb f^icfli^c ©eife 
flcjlraft unb gebeffert merbcn, bi^ fif 
itjrcn 3rrtbnm tcfcnncn, ftd) anbtrn 
unb gefunb n?crbeu ; baun ater foU 
tcr SBiirgcr d^rifti, ber alfo ungefunb 
unb franf gcmefcn unt au^gcfc^fofcn 
\% njtcter in tie Sir^c aufgenommen 

conjiteatur suum^ et diampUni 
aanam idtro jam requirat^ 

* Corp. et Sjmt. read* afk^ ttmgitts : * (hnspiratione pia torum, ^i «r mimHriM ma\ 
hique Mecti $untt disciplina excluder e, vel aUa ratwne commoda mtUtare /aniivper/ etc 


rpcrten, roeim cr fic^ hth^tt imb mil 
it^m Erufi fctne ©iintc unb fcinen 
3rritum befeniu imt fleflcbt (benn 
tii}u fpll tieft Strafe tiencu) unb %x^ 
;end fur feinc ^rartf&rit wiWig^ in^t, 
114 iu griflHcbe S^d^t begiebt, uub mit 
irfutm gifif unb Snift in tcr gtom? 
mijfcii aUc grcmmcn erfreut,* 

XX. [XXt] SBon tcr traft unb 
SSirfung bet Sacramcnte. 

tti 3^i(%ftt, bic man Sacramcnte 
Wnnt, jinb ja^ci, namlit^ bie lanfc 
Ml* ta^ 9? a (^t mat) I be^ l^errn. 
I'm Sacra men te fiiib bebtutfamc, 
fefirib abcr uic^t btope unb ktxt ^tU 
iJ<Rjo«bern befirfecn in ^tidim unb 
vefemlic^cn Xingen. Denn in ber 
lauft ifl bad Saffcr bae 3dd&en ; baS 
ffifjnttlit^c aber unb @nHIi4e ill bic 
Sie^ergtburt unb bic 9Iufnatmc in M^ 
Ml ®otted. 3m 91ac^tmatjl obcr 
Janffajung finb ©rot unb Sein 3ei* 
im; tad SJcfenttic^c aber unb 0ciji* 
fcit ijl bic ©cmcinfc^af t bed ?eibed unb 
Sliited ebrifti, bad f»cil, bad am Sreuj 
trokrt ifl,uttD aJcrgebung ber ciinbtn, 
nA^ n?cfcntli(^e, unjlcfeibarc unb gciji* 
S^c iCinjc im ®Uiubcn cm^jfangen 
•fiten, fo wie bic d^id^^n kibli^, unb 
in biefcn gcifilic^cn, R^cfentlii^cn t)m 
p beficbt tic ganjc flrafi, ©irfung 
m gruc^t tit (Sactamcnte. 

studio pietcUis novo pio9 omnes 

XXI, De Ti et Efficaoia Sacra- 


Sigiia^ qm^ [wi ecchsia Chri- 
8ti] et sacraiiienta vomntur, dim 
8U7ity baptismns, et eiicliaristia, 
HiEC rerum arcanarum symhola 
lion nndu sifffiisj sed aiffnis si- 
mid et rebiis constanL In hap* 
tU77io enim aqua si^nurn est^ at 
rea ipsa regenei'atio adoptioqae 
in pop alum DeL In enchari&tia 
panis et vinmn siytia sunt^ r€B 
a u te^n co mmun ica tio corpor is 
Domim^ parta aalusy et peccato- 
rum rernissio. Qua* quidem^ ut 
ore corpotns ngna, sic Jide spi- 
rit us percipiuntur. Mam in 
rebus ipeis iotus fructus sacror 
rncfiiorum est 

' Lac, xw, ; Hierem, %X* ; Act, vi, ; 1 Tim. it. ; Eph. ti. \ 2 Tim. it. ; Ejsech, xixiv.i 
1 Cor. T. ; % Thess. iii. 



Degfiaft befenneti wir.baf bie ©a^ 
cramente nt^t aOein fiufere 3et^en 
fmb 4)rifHt4)er ©cfeDf^aft, fonbem 
mx befennen fte fur 3"^en flSttUd^er 
®uabe, burc^ wcl^e bie Dicncr bcr 
^ivcfje mit bem ^errn in ber Sibfid^t 
unb ju bem finbe, roit er e« un« felbjl 
»er^ei§t, anbietet unb Mftiglidfe »er^ 
fcfjafft, TOirfen, iebod^, wie oben »on 
ben Dienern be« 3Borte« gefagt ifl; 
namUd^, ba§ aQe ^eiligenbe unb felig^ 
ma^enbe ftraft ®ott, bem ^errn, 
allein jugefd^rieben wirb. 

XXL [XXIL] aSon ber laufe. 

!Z)ie Saufe ifl nad^ ber Sinfej^ung 
be8 ^errn ein ©ab ber ©iebergeburt;^ 
meld^e^ ber ^err feinen 9(uderwa^(ten 
mit einem fid^tbaren 3«d^^n bur^ ben 
Dienji ber ftird^e, wie oben gefagt unb 
erldutert ifl, anbtetet unb barfleOt. 

3n biefem ^eiligen ©abe taufen mir 
unfre ftinber barum, n)ei( ti unbiQig 
ware, bag roir biejentgen, bie t)on unji, 
einem 95olfe ®otte«, geboren finb, ber 
(Semeinfd^aft be« 98olfe« ®otte« foUten 
berauben, bie bod^ burd^ bad gottUd^e 
2Bort baju beflimmt unb biejenigen 
jinb, »on benen man tjermut^en foil, 
fie feien »on ®ott erwa^lt.' 

Uhde aaaerimua aaoramenta 
non solum tesMraa qtuudam so- 
cietatia Ghrutiancej sed et graiia 
divince symbola esssy quibus mi- 
niatrij Domino^ ad sum Jinem 
quern, ipse promittit offeH ei 
efficity cooperentury sic iamen, 
qualiter de verbi ministerio die- 
turn estj ut omnia virtus sal- 
vifica uni Domino transscriba- 

XXII. Bafttbica. 

Baptisma quidem ex institu 
Hone Domini lavacrum regene 
rationis quam Dominus eleetii 
suisy msibUi signo per ecdesia 
ministerium {qualiter supra ex- 
positum est) exhibeat 

Quo quidem sancto lavacro in- 
fantes nostros idcirco tingimus^ 
quoniam e nobis {qui popului 
Domini sumtui) genitos popvii 
Dei consortio rgicere nefas est 
tantum non divina voce htu: d& 
signatoSj prcese^*tim quum de ea 
rum. electione pie est prassumen 
dum.^ 4 

' totbergeberlic^e abtoefc^ung. 

» Tit. iii. ; Act. x. ; Gen. xvii. ; 1 Cor. ril ; Lac. xtUL 

Som bei(igf n Slac^tma^l ^alten wir 
alff.bat tcT |>err in Nm[cI6en feineit 
U ml fdn Slur, ta^ ift, P4 M^f* 
tfR Sfinen nja(>rli(^ anbietct, unfe jii 
fplt^fr gnic^t jit gcnkicu gicbt ta& 
tr it mcbr unt mebr in il^iuit, unb ftc 
in i^m Icben. Sflic^t, bag ter ?ci6 unt 
tae ^lut tc^ ^errn mit ©rot unb 
Sein nalurlit^ ijcreinbatt ober raiim^ 
Ink tarcin tJtrfc^lefffn mxtt, obcr bat 
tine Itiblicbf, Pcifd^lic^c ©cgcnitjar^ 
Hjleit ^ier gefeftt wcrbc, [cnbern 
^§ SrcJt unb ®cin md} ber £in* 
ftfiing bc0 $crtn Nt^bebetttcnbe, 
kiligf, wabrc 3nc^en [cicit, buvi^ bie 
»Mi bfm ^mn fclbfi, Ktmittrlfl bee 
tifnfle^ tcr ^ircbe, bit ambic ®c^ 
Kfiafc^aft bc^ ?eibce unb SJliUe^ 
ffirijti ben ®(aubic|en gcrcicbt unb 
flJijeboten iverbe, nic^it jur i^ergdng? 
Iitfrtw Speife be^ fflatic|e^, fonbern 
Jir Speifc unb Ma^rung bee geijt* 
lidea unb emtgen ^cbeu^,^ 

liefer it\)cn unb ^eiligen Spcife 
9cbtau£^en xtit oft, ta^ mt, baburil 
fruinert, ben Xota unb ba^ ©tut bee 
jrttfttjigten Cftjrifiue mil ben aiugen 
UdQUubene erblicfen, nm unfer $jeil 

einemSorgefc^niacf bee Ijimmlifc^en 

fcne unb mit einer irabren Smp? 

ung bce eroigen ?ebene bctraclten. 

^/opnam vero mystieam^ in qua 
Dominus corpua et sanguineni 
8uum^ id est, Beipsum suis vere 
ad hoc offemt^ tU fntigis ma- 
gisque in illis vivat, et Uli in 
ipso. Non quod pani et vino 
empus et aanguia Domini vel 
mUuraUter uniantur : vel hie 
localitet' indudantur^ vel ulla 
huo carnali prceaefitia atatuan- 
tuf\ Sed quod pania et vinmn 
ex inatitutione Domini aynAola 
sint^ quibua ab ipso Domino per 
ecclesim fninisterium vera cor- 
poris et aanguinia e^ua commu- 
nication non in peritnrum van- 
tria eifrum^ sed in (eternm mim 
alimonia^n exhibeaiur} 

Hoc aacro cibo ideiroo utimnr 
at^pe^ quoniam hujaa tnonitu in 
crucifixi mortem sanguinmique^ 
Jidei oeulia intuentea^ ac aalutem 
noatram^ nan aine cadeatia vitw 
gustu^ et vero vitm a^terncR aenaUj 
fnediiafitea^ hoc apiritiiaU^ vivi- 
fico intitjwque pahulo^ inefabili 

» Matt. xxvi. J Job. vi. Hi 1 Cor. x. 



3»it bicfer geiflli^en, lebcnbtg ma^cn^ 
Den, innevcn ©peife werbcn »ir mit 
Muaudfpred^Hd^er ®uf iflfeit ergS^t unt> 
erquicft, unb mit ^o^cr greube erfuUt, 
bag iDir in bem Xobe d^rifli unfer 
Seben ftnben. 2)ef b^^Ib »ir gatt) unb 
gar t)or greube in unferm ^erjen frob^ 
(odfen, unb mit aUtn unfem ^raften 
bcflo mebr fur tine fo tfieure unb ^o^e 
SBobltbat, bie er mi bewiefen f^at, 
uu4 in 3)anffagung ergie^n. 

Xt^ffalh bef^ulbigt man mi febr 
unbidig, bap mir auf bie ^o^en 9Babr^ 
jei^en menig SBert^ legen ; benn biefe 
b^ilig^n ^ti^tn unb @acramente ftnb 
^ilige unb ebrmurbige !Dinge, ba fie 
))on Sb^ifto, bem f^o^tn ^riefler, ein^ 
gefe^t unb gebraud^t ftnb. ®o reid^en 
^e in ber 8lrt, »ie oben bawn gerebet 
ifl, bie geiflK^en Dinge, bie fie bebeu^ 
ten, bar unb bieten fie an. ©ie geben 
»on ben gefcfjebenen Diugen 3eugm§. 
®ie geben una ein S3ilb unb eine 
(Jrinnerung fo b^b^^ f)til\itx Dinge, 
unb mit einer befonbern Slebnlicbfcit 
ber Dinge, bie fie bebeuten, bringen 
fte ein groped unb b^trlic^ed Sidbt in 
bie beiligen,g6ttli^en Slngelegenbeiten. 
Ueberbie§ geben fie etwa* ^ulfe unb 
Unterflii$ung bem ©lauben, unb finb 
g(ei(ifam ein (£ib, mit bem fttb bie 
©laubigen ibrem ^aupte unb ber 
^ircbe wrpflidbten unb t^erbinben. 
@o b^^ unb tbeuer fialten mir bie 
beiligen, b^cbbebeutenben SBabrjei^ 
djen; jcbo^ fc^reibea xoix bie leben^ 

cum wavitate r^fieim/ur^ ae u^ 
enarrabili verhis UeUtiay propter 
inventam vitam, extUtamua^ to^ 
tique ae viribua <nn,nino amni-^ 
hu$ nostrisj in ffraHarum adkh^ 
nem pro tarn mirando Ohristi 
erga nos ben^ficiOy ^ffktndimur. 

Hague immerita fit nostro 
maximOy quod quidasn : . parutn 
nos tribuere eaeris symiciis pu- 
tant Sunt enim hasc res sanctm 
venerandctque, . utpote^ u summo 
sacerdote Chriato inetitnioB et sue- 
ceptQs^ siu> quo diximus modo 
res sign\ficatas exhibenteSj testi- 
monium rei ffestce prc&benteSy res 
tarn arduas reprcesentanteSj et 
miraMli quadam rerum signi/i- 
catarum analogia darissimam 
mysteriis istis lucem a^erentes. 
Ad hcBC atixUium opemque ipsi 
mppeditant fidei^ ac jurisjuran* 
di denique vice initiatum oapiti 
Christi et ecdesics adstringunt 
Tarn sancte de sacris symbolis 
sentimius. At vero vivi^oantis 
et sanctifica/ntis vim et virtutem 
trUnUmtM ei perpetuOj qui vita 



tij mflctifnt^e unt Ijciltgcnbe Sraft in 
allf SJege aUeiti tcm ju, Ht aUtin tai 
torn ill ; tem fei ?ob in Sroigteit. 

gen Scrfammlung unt tcr 3it' 

fammenfunft ^cr @[aubigen. 

Sir ^Iteit tafftr, tag t>it briligen 
Serfammlungen utiD Buf^^iwuTunfiinfte 
TfT ©Idubiiten fo [oUen bcgangcn 
iptmn,ta§ man tn?r alien Eingen tcm 
8clfe fca^ Sort ®ottc^ an einem gc? 
wtinen unb taju beftimmtcn Ortc ijor* 
Iragc. ta§ tic (!!cf>cininift tcr Sdferift 
ttif(6 gefcbtcffe I^iener taglic^ ait^gelegt 
m trflart merten, ta^ man ba^9lac|t^ 
iflbl tu ^crrn unt fjeiligc Danffa^ 
Pa taltc, tamit Hx ©laubigen 
iciutc fur unt fiir geiibt mertc, taf 
fifim mil einfllic^em ©c&ct fiir allce SHu 
(ifSett aHcr !Wfnfd)en tnttllic^ anfjaUc. 

%\\tcn Ceremonim, tic iinjat>lbar 
fnt, altf RelAf , SPle^gf mfintcr, (S^Jor.- 
rerfe, ^uttcn, 'flatten, 5<i^»if«/ fltr|en 
lint SUtdre, 0i?lt unt Silkr, luic fern 
fetie n»a^re Sfeltgion unt? ten reditu 
^otte^tienfi ju flftren unt umjufebrcn 
tifnen, unt tcfonttr^ tie @5^en unt 
©iltcr, tic jur ikrcljrung unt jiim 
JltTjernip getrauc^l ircrten, unt n>a^ 

ler ungoitUc^en linge mti^x put, 
tie ©pUfn roir au^ unfrer beiligen ®e^ 
Btfintc iDfil j^inrocggetricbcn ^atcn.^ 

esty cut sit laus in s(Bcula smcu- 
lorum. Amen, 

XXIV. Cottb Sacbi. 

Ccstus autetn sacroa sic pera- 

gendos esse eensemus^ ut ante 
ovinia verhum Dei in puhlictim 
plehi qnottidie proproriatur^ 
Seriptunt abdita per idoneos mi- 
nistros qiwUidie m'uantur edis- 
seranttirque : sacra Eucharistia 
celehranda piorum subinde fides 
e^erceatur^ precatioii pro ofuni- 
6us omniuvi necessitatibus assi- 
due iiisteiur. 

Ceteras vera cerimoniarum 
atnbages imUiles et innumem' 
biles, vamj vela, vestes, faees^ 
araSy aurum, argentum^ quale- 
nus pervertendm religioni sm'- 
viunty idola prwsertim et ima- 
gijies, qwx ad culttmi et scanda- 
lutn prostant et id genus omnia 
prop/tana, a sacro noBtro ccsiu 
procid arcemus} 

■ AcL ii. ; I Tim. IL ^ 1 Cor. xiv. ; Ex. xs. ; 1 Joh, y. ; 1 Pel. iv. j Et. xL 


XXIV. [XXV.] aSon ben Din^ 
gcH; bic wcber geboten, noci^ 
x»erboten, fonbern SWittelbinfle 
unb fret finb. 

JlDe Din9e,bie man SWittelbiiifle 
nennt, wie jte e« benn (eigentli(| ju 
reben) jinb, fann ein frommet; glaus? 
biger 6btiP Ju alien 3riten unb an 
aden Drten frei gebraud^en, bo(| ba§ 
er cd tfiue na^ reci^ter (£inft(|t unb 
ntit Siebe; benn bet ©(dubige foQ 
aller 2)inge alfo gebraud^en, ba§ bte 
df^xt ®otte« befSrbert, unb bie Rixi^t 
unb ber 9la(|(le ni(|t geargert »erbe.' 

XXV. [XXVL] Son benen, bie 
bur(| falf(|e Sebven bie ^ir(|e 
Sbrifli trennen ober fi(| t)on 
ibr abfonbern unb rotten. 

?lUe biejenigen, bie jid^ »on ber 
beiligen ©emeinf^aft unb ®efe(If(|aft 
ber ^ircbe trennen nnb abfonbern, 
frembe, ung5ttlicbe ?ebren in bie ^ircbe 
einfiibren, ober folcber Sebre anfiangen, 
— ©ebred^eU; bie ju unfrer 3eit ficb am 
meiflen bei ben SBiebertaufern geigen,— 
totnn fte bie SBarnung ber ^ird^e unb 
^rifllid^en Unterri(bt nid^t bbren unb 
befolgeu; fonbern bartnadfig auf ibrem 
©treit unb 3vrtbum mit Serle^ung 
unb SSerfubrung ber ^ird^e beflebn 
unb rerbarren n)oUen,— follen bur(| 

XXV. [XXVL] Db Mbmis.* 

QtUB media wcantur^ et sunt 
proprie, iis wti vir jpius quam- 
quam libere ubique et omni tem- 
pore poteetj tamen scienter ^ et ex 
charitatej nempe ad ed\ficationem 
omnibus utetur solum? 

XXVI. [XXV.] Db aBBBTicis bt 


Arcemus item, quotquot ab ee- 
desice sancta societate disceden- 
tes, aliena dogmata vel ingerunt 
vd sectantur. Quo malo Cata- 
baptisto hodie cum primis labo- 
rant. Quos si obstinate monitioni 
ecdesice et Christianod eruditioni 
non obsecundantj per magistra- 
turn coercendosy ne contagions 

^ In the Latin text of the Corpus et Syntagma and of Niemeyer the order of this and the 
following section is rcTersed. 
• Rom. xiv. ; 1 Cor. iii., viii., x. 



tit o&frflc ®eivalt gcflraft iinl^ itiiter^^ 
trirff mtttn, tamit fie tic ^mH 
&tm mil ibrcT falfc^eii ?e^rt nidjt 

xui [xxviL] asiMi ttx iiHiu 

lichen DbrigfciL 

, Da allc ©ciralt itnfc Sbrtijfcit s?ctt 

t®^H ill, fo ill i^r pcftflce uitt) i^m 

neWf^ 9lmt, irenn fie iiidjt cine 

St^rannin fein luiU, taf (te tie wa^rc 

[Cbrc (9ottc^ lint ten vedjten 0«?tte^^ 

^itnft, mtt Strafe unl> Slu^rDimng 

«lier ©otteelaficrnng, fc^irme itnt for^^ 

Urt, lint mogltc^tn glei§ anwnite, 

H fit taejcnije, luad ter Xiencr ber 

fcic^t uiit 3?ertiinttiier te^ fii^ange? 

ta« au$ tern SBortc ®Dttc^ k|irt 

wt tjortragt, forterc unt t?oD|lrecfe. 

tamit aber folc^e SlcltgiDii, anibver 

^oilMUienfi unt 66rbarfci{ aufgebe 

wb wcftfe, njirb t»ic Dbdgfeit mu 

netmlir^ alien gteip tabtn roentcn, ta§ 

N»^ kxitxt 2Bort ©ottci^ tcr nkmciiie 

trealid^ Tjorgetrajen, ant ?Jiemtmt tii - 

ran iftrbin^crt werte, tap tic gchnicn 

»^1 tingeri^ter, tie gemcinc SSiirgcr^ 

fcjafl wobt S^lebvef, Peif ig nnterridjtct 

»n5 fleftraft ipcrte, tag man fteifig 

i€(?r3C ttage fur tie I^tcncr tcr Rixi^t 

m tie Slrmen in tcr Sircfce, ta^ tkif 

ifreii nac^ ter SiUtgfcit tmD jicmlic^er 

lf0lbturff !?erfe^cn merten ; tenn tap 

tttrn tie ®fiier ter fitrc^e titneii. 

gregem Dei injicianty Judica- 


XXVII. De Maoistratu, 

Ifaffistratua omnis a Deo 
quum sitf ojicium ejm {nisi ty- 
faniiidem exercere mavuU), p^w- 
ci-puum est J relifjionem omni 
hlaaphemia reprijnenda defeii- 
dere et procurarey ac qualiter 
ex Verbo Domini jyropheta docet^ 
pro virili exequi. Qua quidem 
in parte prcecipue illi admgilan- 
dum, ut purum Verhum Dei 
pure et synceriter ac vere po- 
pido predieetur^ jiec ulli homi- 
num Veritas evangelica pracht- 
datur, Mox curabii ut inventus 
et pubes tota civium recta et se- 
dula institutione ao disciplina 
form€tm\ nt jiista> sit ininistro- 
rum eadesua provision panpertitTh- 
qjee solicita cura. Hue enim 
ecciesiasticcB facuUates spectant. 



SBeiter foD bic Dbriflfeit ba« 8oK 
m6} billigen, gJttlicfjen ©efe^eti re^ 
flteren, ®txi^t mt> SRed^t Ifialten unb 
banbl^aben; ten allsemeinen grieben 
unb SBofilflanb cr^alten, ben allgemei^ 
nen iRu^en f(^u$en unb f4)irmen, unb 
bic Ucbevtrcter nad^ ©cf^affenfieit i^rer 
aWiffetfiat an ®ut, ?eib unb «eben, wit 
biOig flrafen. Unb menn fie tai iffut, 
bienet fie ®ett, i^rem ^errn, wie fie 
f4)ulbtg unb berpfli4)tet ifl. 

©old^er Dberflewalt foUen wit SKIe, 
obwo(i( nnr in S^riflo frei ftnb, mtt 
Seib, tf^ab tmb ®ut geborfam unb 
gewartig fein^ unb mxt Stebe bon {)er^ 
gen unb and ®lauben un« ifir unter^ 
t^anig ben^eifen, £reue unb dib tbun 
unb leifien, wenn xf)x ®e]^etf unb ®e^ 
bot nidbt offenbar wiber ben ifl; urn 
be§ TOillen wit ifir (g^re antfiun unb 
gel(lorfam finb.^ 

XXVn. [XXVIIL] SBon ber ^ei. 
ligen (S^e. 

©it ^alten bafiir, ba§ ber el^eli^e 
©tanb aUen 2)lenfd^en,bie baju tauglicf) 
unb gefc^irft unb »on ®ott fonfl nicfjt 
bevufen jinb, augev^alb ber d^t feufc^ 
gu leben, »ou ®ott eingefc^t unb »evorb^ 
net fci, ba§ fein Orben otcr ©tanb fo 
beilig unb e^rbar fei, ba^ i()m ber tfft^ 
lid&e ©tanb guwiber ware unb »er^ 
boten werbcn foUte. Unb wie nun fold^e 
e^e »or ber ^ir^e mit ciner l^errlid^en 

Deinde aeeundum leges oa^no^ 
judicare populum : tueri paoen^ 
jmblioam: renipubUccan fbver^^ 
eOntes pro dMcti raiione muUf. 
tarej opibuSy corporej vita. Quq 
quum foLcit debitum Deo euUtm 

Sme nos {etiam si in Chrialo 
liberi eumue) et oorpore et faoHl- 
tatibus omnibus nostrisj et animi 
studio '\vera\ cum fide, saneU 
subjiciendos esse {quantisper hu- 
jus imperia cum eOj propter 
quern hunc veneramur^ paiam 
non puffnant)y scimics.^ 

XXVni. Db Sanoto CoKJUQia 

Conjugium hominibus omni- 
bus aptis et alio non vocatis dim- 
nitus institutumy nuUius ordinis 
sanctimonioe repugnare censetnus. 
Qtcod ut ecdesia hortatione so- 
lenni precationeque inaugurat et 
sancity ita magistratus interesty 
ut digne et ineatur et colatuTy 

* Bom. xiii. ; 1 Cor. ix. ; 1 Tim. v. : 1 Cor. xvi. ; Matt. xxii. ; Act ir. 



nee nisi jwtia ^s causis Bolvor 

&tmt ttftatiflt mtrb, alfo foil anHf 

tit Cbrijfeit 9Ictt ^abcn unb tiafiir 

mi% ta§ tic S^e rec^tlic^ unb i?r^ 

teDt[i(^ eingcganc)fn unb rec^t unb 
\thihi ge{>alttn, aucft nic^t Ic^t, o^ne 
^Jriirijc unb rcc^ttniSBigc Urfac^ctt; 
jjttrfnnt unb gefc^iebcn wtrbc. 

Iict^alb fennen n^ir tie Sii^tv 

Eitt bit unfaubere unb unorbentlic^e 
tuftibfit aUer Ktmeinfcr ©ciftli^cn 
nt btrfelbeit faults unb unnfl(je^ 
ttttn,ta^ ctltc^c ?eute au^ unbegruii- 
ttttm gifcT tiitgefe^t unb angcorbntt 
Wen, nit^t toben, foubcm i^emerfcn 
tS ale cin fc^euflic^t^ unb grSuIic^c^ 
I'itij, nix aWcnfcfem anbtr &Mti 
tiinung crbicttet unb crfunbcn*^ 

3S burcl o6cn gemdbcttr ©tabic f&ottn kflfitigt unb ein^cllig angcnom* 
^\tl 1536, am 2G. 3)larj. 

'Maltxix.; Heb«¥Jii.j iCor.ili.; iTim^iu.; MAtt. v.; iTim^iv.; 2 Tbe&s, ill 

Proinde coelibatum istum ma* 
Tiasticum et eorum {quos spirit 
tuales vacant) impuram castitor 
tenij et totum hoc ignavtim vipM 
genus^ superstiiiosofnifu hominufn 
ahomitiabile commentum^ proctd 
rejicimuSy mque et ecclesicB et rei" 
puhlkm rejpugnanB} 


These tlii'ee docomenta, drawn up by Calvin, would follow nextil 
chronological order, but do not corae within the scope of oyv &€le0 
tion, partly on account of their length (the Latin text alone woul 
till about two hundred pages^ — see Niemejer, pp. 123-310), partly k 
intrinsic reasons* The Catechism of Geneva (1541) k no more i 
use, having been superseded by the Heidelberg and Westminster Call 
chisnis, included in tliis volume. The Consensus of Zcrich (1548 
and the Consensus of Geneva (1552), esi>€cially the hitter, are n< 
BO much confessions of faith as elaborate theological and poIerai( 
essays on two doctrines — the one on the Lord's Supper, the other 
Predestination— for the purpose of Iiarmoniring and defending 
teaching of the Swiss Churches. On both these doctrines the Secoi 
Helveticj the GallicaUj the Belgic, tlie Scotch, and other Kefomu 
Confessions, which we give in full, are sufficiently explicit and ma 

For a history and summary of these documents, see the first ^ 
ume, pp. 467 sqq. 

The Second Hslybtio Confebbion. 

C'Thi' HtlTetic ConfeMioD !• called the $eeand or later Holy. Cont, to distingnish it from the Confeaitio 

ivetiea Prior (or BoMOsemiis PtmUrior, 1089). It was written by Henry Bnllinger, of ZQrich (Zwingli*8 

m^utxmory^ lMli and flrst poblisbed 1006 in Latin, alao in Gemum and French. It la the moat elaborate 

^Lxm-d moat catholic among the Swias Confeaalona. (Hagenbach calla it a *u>ahre9 dogmatUehes MeiMer- 

Mf iirf) It waa adopted, or at leaat highly approred, by nearly all the Reformed Charchea on the Con- 

^Izient and in England and Scotland. Hence it moat haye a place in thia Mlectiun. But it la rather a 

cteeolQglcal treatiae than a popular creed ; and on account of its great length I am obliged to omit a 

^raDdaticii, referring the reader to the summary given in the first yolume. There is an English trans- 

ImtioB by Owvn Jooea (The Chmreh qf the Living CM; aleo the Swiea and Belgian Ccnsfeeeione vf Faith, 

I»odon, 168B), and another by Prot Jeremiah Qood, D.D. (of Tiflin, Ohio), Phila. 1873. 

For the text I have compared the following Latin editions: 1. The edition of ZQrich, 1661, as reprinted 
ia theCbfpiM «( Sifn tag mm Cotsffdomam Fidei (Geneva, 1664, pp.1-61). S. The edition in the Oxford Sj/Uage 
C^/hMioMnn, td ed. 18S7, pp. »-ll&, printed in very superior style, but with some omissions. 8. J. ?• 
KliKller*s Oaiifimrio HeLvetiea Poeterior, with a preface by Winer, Solisbacl, 1886 (pp. 109) ; ftrom this edl- 
doolhave adopted the division of chaptera into sections, and the references to the Augsburg ConfiMsion. 
4Tke edItkMi of Niemeyer, in his OoUeotio Om\f, R^/iarm., Leipx. ISIO, pp. 462-586, who gives the text 
of the edition of 1668, with nniijiportant variations of a Zflrich MS., and the editiona of Oxford and of 
Dodler. 6L Tte German text in BSckefa Bekermtniee-^hriften der ftang.-r^formirten Kirche, Lelps. 
ttfi, pp^ ni-SIT. The editiona of Fritaache and Bdhl were not at hand. Some editions add the Impe- 
rial Idlct against heretica ftx>m the Jnstinian Code, and the Symbolum of Pope Damasus from the works 
of Jerane. The title and prefkoe are copied from the Zarich edition, 1661, in the Corpve tt SytUoffma 
OaiflMWiiMMi 1664k] 


E T 



TVM Catholicorvm syncera Reli- 

g^onis Chriftianx. 

CoiuordiUr ah EccUfta Chrifti Miniflris, qui funt in Heluetiay Tiguri^ 
Bermt,Glarona,^Bafiiea,^Scaphusij\ Abbatifcella,^ Sangalli.Curui Rheto- 
ntm, &• apud Cofffoederatos^ Mylhufij iteniy &* Bienme: quibus adjunxe- 
runt ft Geneuenfis &• Neocomenfis EccUfut Miniftri^ vnh cum aliis 
Euangtiif Prtuombus in Polonia, Hungaria 6* Sc^^ia : 


tur fidelibus, quod in vnitate vers Sc antiqux Chrifti Ecclefix, 

perftent, neque vlla noua, auc erronea dogmau fpargant, 

atque ideo etiam nihil confortij cum vllis Sedis 

aut Hxreiibus habeant. 

Ad Rom, cap, X, verf. la 
Corde creditur ad jufticiam, ore autem confe^io fit ad falutem. 

Typis loH. Iacobi Bodmeri. 

Anno MDCLI. 

^ Glams, Basel, and AppenaeU are not mentioned in the first editions, as thej subscribed 
St a later period. 



P E ^ F A T 1 O. 


Nationes. J 

Ministri Sttbscriptaru^n Ecdemarum per ffelvetiam 
Graikm et Pucem a Deo Patbe, per Jesum Corirtitm, Dominum nostnim, prectnmr.l 


Conscriptc sunt hactenoa, et edantnr hoc priccipae tcmp^jre m pubUcum, a regnii^ niidoii]f> 
buif et civitAtibus, multn? ac vHtias Confesdotie^ et Expositiones Mei, quibas extngno luff 
BecolOfin tiira infelki peraiciosartim prorentu hjcresiutn, qiicu passim exoriuntur, docent, itqoi 
tesiantur^ sg in Ecdesiis sms orthodoxe Himplldterque Bentire* credere ntque docere,*]* 
oiii[iibu& in universum et singulis Christianre fidci et religionis nostnv dogmAtibtiAt deniqiil,li 
et ab bferejjiuin seciaramve comiuuniouo es&e quam alionisi^imos. Nos ergo, tametfi uiteiM 
rpsum feeeiimuii in nostris scnptis in publieam cdids^ quia tamen ilia in oMiviotiem fbrll 
ftbierunt, varii^^qye in loch^ et prolixins eiiiini rem exp^nyiitt qmim ut omnibus inquirert li 
perlegere vacet, prtcclaro nliorum fiileHum exeroplo excitati, brevi hac exjKi^itrone conimur 
cutnplecti, et omnibiia Chtisti fiidieLibiig proponere doctrinam, ceconomiflLnique EccltsianMl 
QOtttrarumf quttm illie mux ab initio Reformat ionis^ muhoi^ jam per annos, multaqnt p^ 
diflcrimiuQ rerum ad bunc usque diem, summo com consenvu, et docuerunt, et nuiu: qvoqul 
custoditint. Eadcm opera ottestamnr etiom omnibus conBensnm ncwtram unaniniemf qiwi 
dedit nobis Doniinus^ ut in noi^^triit Ecelcsiis^ quibus nos ministmrc voluit Dotninus, idefl 
loquBTunr c^mntsii, ncc sint iDtcr uoa dis.«<.idia, sod simua iotegiiim corput, eadem 
eadcmqne sientGnda. Attcstamtir item, iio« minime talia in Ecclesiis notitris spargere 
ta, qimlia adversarii nonnutli nostri nobiSf apud eoa majume, ad quoa scripta nostra 
p<erveniunt, et qui doclrina; nostra; imperiti mni, falso et pra?ier meritum tribuere, obtnwleri 
quo nituntur. Ergo miinifestisslme ex Im nostris a;qui de]jrebendeut lectores, nibil 
quoquo finbere communionis cum ullis sectia atque hairesibuB, quarum, hoc singdl 
prope capiiibu8» mentionem focimus, eosque rejicientcs perstringimus, Colligent itaqii* 
iUud, nos a sanctia Cbnsti Ecde^iis Germania?, GalliiCi Anglian aliarumque in orbe Chrt! 
nationuni, nepbano scbismate noa non sejungere atqtie abrnmpere : gcd cum ipsia omnibiiii 
Eingiilis, in hae eonfessa veritate Cbristiana, probe conBeuilrc^ ipsasque c^ritate 

Tametsi Tero in diversis Ecclesiifl quiedam deprebeoditur varietas^ in loquutionibas, et 
expoftitinnij} doetnnaa, in ritibus item vgI ceremcmib^ eaqite recepta pro EceleAiarum 
libet rati one, opportunitate et ffidificatioue, nunquam tamen ea, ulbs in Ecdesia tcmjKmbd 
matcriam dissennionibus et schismatibus, visa est suppeditarc. Semper enim bac in re, Chril 
Eedeiiia? n^at sunt libertate. Id qood iti historia Ecdesiatitica videre licet. Abunde ] 
vetustati gatia erat, mutuua ille in pra-cipuis iidei dogmatlbuf;, inque sensu orthodoxo et d 
tate fraterua^ consensus. 

Quo drca speramusCbristi Ecdeslas, abi viderint deprebenderintque nos in sancti et«t< 
Dei doftrina, in sensn item ortbodoxo et caritate fratema, ctim ipsis, imprimis vero com 
ten Apostoliea Ecclesia, per omnia eonsentirc^ libenter ipsaa quoque in unitAte 6dei at 
doctdDA} sensuque ortbodoxo, et fratema caritate consensurna uobiscam. Cam banc Cd 
fesatonem in hoc quoque ediderimua prsecipue, at Ecdesiarum pacem concordianique 


{z^vxYu caritate, apnd Gernuunie exterasque Ecdesias qasramns, nobis conciliemus, conciliar 

^oLS'xsque Fetiaeamaa. Ubi sane illas ipsas Ecclesias, ea dilectione, sinceritate, iot^gritateque 

>r-«nlitas esse, nobis oerto penuademus, ut si quid forte nostrarum rerum hacteoos minus recte 

.cmcdleetiim sit a nonnnlliSy porro, audita hac simplici Confessione nostra, illsB nos neutiquam 

rms^meratare sint inter bssreticos, neque Ecdesias nostras, quie rerae Christi Ecclesise sunt, 

<1.0jBnatnr», ut impias. 

Ante omnia vero protestamur, nos semper esse poratissimos, omnia et singula hie a nobis 

-pToposita, si quia requirat, copiosius explicare, deniqne meliora ex verbo Dei docentibns, non 

ssoe gratiamm actione, et oedere et obsequi in Domino, Cui lans et gloria. Acta L Martii, 


SuBSCBiFSEBUXT omnes omnium Ecclesiamm Christi in Helvetia Ministri, qui sunt Tignri, 
limm, GlaronsB, Basilese, Scaphusii, Abbatiscellse, Sangalli, Curiae Rhetorum. et apud Confoe- 
dentosy in Ecdesiis Evangdium profitentibus cis et ultra Alpes, Mylhusii item et Biennas, 
qoibus adjunxerunt se et Ministri EcclesiiB, quiB est GeneTse, et Neocomi, etc. Sed et con- 
MBMnmt in ipeam jam editam Ministri Ecclesiie PolonicaB, quie est in Ducatu Zathoriensi, 
et Oasriecimensi, Scoticarum quoque Ecclesiamm Ministri, qui Nonis Sept. Anno D. 1566, 
seriptis ad Clarissimum Virum, Dx. Tbeodorum Bezam Uteris, inter, alia dicunt ; «Su6scrt/«n- 
Mat oMiea, fta in hoc catu iuter/uimuBj et hujus Academia ngillo jmblico obsignavimus, 
Prcteiea Debrecini in Hungaria, edita et impressa est Confessio, una cum articulis quibns- 
dam, Septemb. I, Anno D. 1567, et inscripta Serenissimo Principi et Domino, Domino Jo- 
haimi II., Dei gratia electo HungarioD Bogi, etc. In qua inter alia hasc leguntur verba : 
Omei EccluuB MimHri^ qui in Conventu tancto ad 24 Febr.^Anno Domini 1567, Debre- 
timm eonvoeatOf cf'a dt ultra Hbtficum^ inter reliqua$ Confemoniu recepimus et subscrijtsituuit 
Hdvetica Comfessioni^ Anno Domini 1566 edita ^ cui et Ecclesice Genevensis Ministri sub- 


Db so, quinam habendi sint, TEL Catholici, vel Hjebetici, 

Ex Cod, Justin. Imper. et Tripart. Hist, libro nono capite 7. 

Inpp. Gfatianus, Valentinianns et Theodosius, Aug. Populo urbis Constantinopolitanas. 
Cnctos populos, qnos clementiaQ nostras regit imperium, in ea volnmus religione versari, 
qnim divinum Petrum Apostolum tradidisse Romanis, religio usque nunc ab ipso insinuata 
dedaret, quamque Pontificem Damasum sequi claret, et Petrum Alexandrian Episcopum, 
Tinim Apostolical sanctimtis: Hoc est, ut secundum Apostolicam disciplinnm Evangelicamque 
doetrinam, Patris, et Filii, et Spiritus Sancti, unam Deitatem sub pari mnjestate, et sub pia 
trinitate credamus. Hanc legem sequentes, Christianorum Catholicorum nomen jubemus 
anplecci : reliqnos rero dementes vassanosque judicantes, haeretici dogmatis infamiam susta- 
sere, dirina primtmi vindicta, post etiam motu animi nostri, quem ex ccelesti arbitno sump- 
Krimns nltione plectendos. Data 3 Calend. Martias Thessalonicae, Gratiano 5. Valent. et 
Tleod. Aug. Ooss. 

CaBtemm Evangelica et Apostolica bistoria una cum 2 Pet. Epistolis docent nos, qualem 
refig^onem S. Petms Apostolus tradiderit omnibus Ecclesiis per Orientem et Occidentem, 
Dedum Romanas. Fides rero et doctrina Damasi Pontificis, qualis fuerit, colliquescit ox 
ipnns l^]nnbQlo. 


Ex 2. Tomo Operum S. Hieron. 

Cbxdimus in unum Deom Patrem onmipotentem, et in unum Dominum nostrum Jesum 
Chiistnm, Dei FQinm, et in Spiritum Sanctum. Deum non tres Deos, sed Patrem, Filium, et 
Spiiitum Sanctnm, nnnm Deom ooUmns et confitemur : non sic unum Deum quasi solitarinm, 



nee cundem qui ipse sibi pater sit, ipse et iilius : eod Patrem esse, qui geoait, « 
qni geQitns sit : Spinttim vero san€tiim non gcniCnm^ noque mgenitam, noa d 
fiictum, sec! de Vatre Fitioqiie procedentem, Fatri et FiUo coccternum, el coteqaiih 
torem, Qiiin i»criptym est, Verho JJoutini call Jirmati tunt^ id CiSl, a FiUo l>ei 
ejus ofunisi virtus eorujn. l%t alji*i, Emitte Spiritum tuwn^ et crealmnlur^ et ren 
terrtp, Ideoque in nomine rntris, et Filii, et Spiritu* SAncd untim confitema 
noTOen est potest tutis, mm proprietatis* Troprmm iioraen est Patri, I'ater, et pn 
est Filio, Filiua ; et proi>rium tiorneii Spiritui Sancto, Spiritus SunctUB. In biic \ 
Denm culimus ; quia ex imo Patre quod est, uniws cum Pntre Qatane est, ttniai 
unius jH>testatis. Pater FtLlum getinit, non voluntate, nee neceei^itJite, aed m 
uliimo tempore ad no* tMLlrandoa el ad implendas Scripturas descendit ji Patre^ 
deaiit esse cum Patre, Et conceptus est de Spirit u Sancto, et natus ex Virgine 
animiim, et sensum, hoc est perfecttim sascepit homincm ; nee nmistt, quod erat, 
quod non erut, ita tamen ut perfectus in sm& sit, et verus in nostris. Nam q 
homo nattifi eat, et qui homo natus est, ojKirattir ut Dens, et qui openitur ut I 
moritur, ot qui ut homo moritur, ut Deus resurgit. 

Qui delicto mortii» tmperio, cum ea carne, qua natus et pnssus et mortuus Al 
rexitfOscendit ad Patrem, sedetqiie ad dexteram ejus in gloria, quam semper hi 
In hujus murte et sanguine credimus emundntos nos, et ab eo resuscitandos die 
hac carne, qua nunc vivimas, Et babemtiH spem nos conseqauturos pricmiun 
awt pcpuam pro pec^^atijt leterai supplicfi. Hn'c legt\ haec ci'ede, haec retinejiuio 
tuam sulijugn, et \ntam conseqiieri«, et priPTniiim a Christo. 

Eadem |>orro doeuit et credidit, cum beaio Damaso et Athanasio, S» Petru» 
Episeopus, aicut facile eolUgitur ex Trip. Hist, Lib. VII* cap. 37j et Lib. VIII. d 

Cura autem nos omne^ simus hujus fidei religioni*que, speramus noa ab i 
non pro hterelids, sed pro Catholic-is et Chdstianis, etc. 


L De Scriptura S.,vero Dei verbo, 
IL De intcrpretandis Scriptun^ S. et de 
patnbtt^f cont'iliia et traditionibus. 
II L De Deo^ ejus unit ate ae trinitate. 
IV. De idolis \% imaginibus Dei, Cbriati et 

V, De adomtimie, cnltu et iiivocatione Dei 

per unicuni mediaiorem Je». Chr, 
VL De provideiuia Dei, 
VIL De creatione rerum omnium, de ange- 

lis» diabolo, et b*>mine. 
VUL De lapsu ijomiiiis et j^ccatoy et de 
cau&a peccatt. 
IX, De libero arbitrio, adeoque viribua ho- 

X. De pricdeatiuatione Dei, et electione 
XL De Jeftu Christo vero Dee et homine, 

unico mundi Sal va tore. 
XIL De lege Dei. 
XIII. Be evangelic Jes. Chr, de promissioni- 

bus item, Kpfri til et liiera. 
XrV. De fHj^i ten till et ronver!^it>nc hominis. 
XV. De vcm fuleiium jut?ltticatione. 

XVL De fide, et bonis c 

mercede, et merits 

XVII. De catholica et e^uicH 

et unico capite eecj 

XVIIL De rainifttiis eccJesia 

institutitme, et oSi< 

XIX, De siiLiamentiti ei'clfl 

XX. De siincto ]l>a]Jii:ifno. 

XXI. De sacra coena Domj 

XX I L De eajtibua sacris ct i 

XXII L De prectbos ecdeauBi 

canon ids. 
XXIV. De feriis, jejoniis, ci! 
XXV, Do catechcsi et legrol 
latione vel lisitatjc 
XX VL De sepultura fideliua 
mortuiA gerenda, 
et adparitione spirj 
XXVI L De ritibus^ casrimonil 
XX VI I L De bonis ecclesiic, 
XXIX, De coeltbatu, conj{t| 

XXX, De magistratu. 


CAP. I. 
De Sgbiptuba Sanota, Vkeo Dei Vebbo. [Oonf. Aug., Abt.V.] 

1. Credimu8 et confiteraur, Scripturas Canonicas sanctonim Prophe- 
tamm et ApoBtolornm utriusqae Testamenti ipsnm verum esse verbam 
Dei, et anctoritatem snfficientem ex Bemetipsis, non ex hominibng 
habere. Nam Dens ipse loquutus est Patribns, Prophetis, et Apostolis, 
et loquitur adhuc nobis per Scriptnras Sanctas. 

2. Et in hac Scriptura Sancta habet universalis Christi Ecclesia pie- 
Dissime expoeita, qneecunqne pertinent cnm ad salvificam fidem, tani 
ad vitam Deo placentem recte inforinandam, quo nomine distincte a 
Deo prceceptnm est, ne ei aliquid vel addMur vd detroJiatur (Deut. 
iv. 2; Apoc. xxii. 18, 19). 

3. Sentimns ergo, ex hisce Scriptnris petendara esse veram sapien 
tiani et pietatem, ecelesiarnm qnoque reformationem et gubematio- 
nem, omniaraque offieiornm pietatis institationem, probationem de- 
niqae dogmatnm reprobationemque ant errornm confutationem om- 
ninm, sed et admonitiones omnes juxta illud Apostoli : Omnis Scrip- 
tura divinitus itufpirata utilis eat ad doctrinaniy ad redargutionem^ 
etc. (2 Tim. iii. 16, 17), et iterum, Hose tibi scriiOj inqnit ad Timothenm 
apostolus (in 1 Epist. iii. 15), ut noris^ quoinodo oporteat^ te versari 
in domo Dei^ etc. Et idem ille rursus ad Thess. : Cufn (ait) acciperetis 
termonem a nobisy accepistis non sermonem hominumy sed sicut erat 
verejSermonem Deij etc. (1 Thess. ii. 13). Nam ipse in Evangelic dixit 
Dominus : ^on vos eetis loqv^ntes iUi^ sed Spiritus Patris mei loqui- 
tur in vohis. Ergo^ qui vos audita me audit / qui autem vos spemit, 
me spemit (Matt. x. 20 ; Luc. x. 16 ; Job. xiii. 20). 

4. Proinde cum hodie hoc Dei verbum per praedicatores legitime 
vocatos annunciatur in Ecclesia, credimus ipsum Dei verbum annun- 
ciari et a fidelibus recipi, neque aliud Dei verbum vel fingendnm, vel 
eoelitus esse ex8i)ectandum : atqne in prsesenti spectandnm esse ipsum 
verbum, quod annunciatur, non annunciantem miuistrnm, qui, etsi sit 


malus et peccator, veram tamen et bonam manet nihilominus verbal^ 

5. Neqao arbitmtnur, preedicationem illam extemam tanqimta in. 
ntilem ideo videri, qaoniam pendeat institutio vena religiofiis ab in- 
terna Spiritus illuminatione : propterea, quod Bcriptuin sit: JV^on eru- 
diet quia proximum suum. Omnes enim cognoscent me (Jer. xxxi. 
34), et : Nihil eety qui rigat aut qui plarUaty sed qui incrementum 
doty Deae (1 Cor. iii. 7). Qnamquam enim nemo veniat ad OkrigHmy 
nisi trahatur a Patre cceleeii (Job* vL 44), ac intos illnminetor per 
Spiritam, BcimoB taraen, Deam omnino velle prsedicari verbum Dei, 
etiam fons. Equidem potuisset per Spiritnm Sanctum, aut per mini- 
sterinm angeli absque ministerio S. Petri instituisse Comelium in Actis 
Deus, ceterum rejicit hunc nihilominus ad Petrum, de quo angelns 
loquens : Sicy inquit, dicet tibi, quid oporteat te facere (Act* x. 6). 

6. Qui enim intus illuminat, donato hominibus Spiritu Sancto^ 
idem ille prsecipiens dixit ad discipulos suos: Ite in mundum uni- 
versumy et pt'CBdicate evangelium omni creaturm (Marc, xvi. 15)i 
Unde Paulns Ljdiad apud Philippos purpurariee prsedicavit verbum 
exterins, interius autem aperuit mvlieri cor Dominus (Act xvL 14): 
Idemque Paulus collocata gradatione eleganti (ad Eom. x. 13-17), 
tandem infert : M*go fides ex auditu est ; auditus autem per ver- 
bum Dei. 

7. Agnoscimus interim, Denm illuminare posse homines etiam sine 
externo ministerio, quos et quando velit, id quod ejus potentiae est 
Kos autem loquimur de usitata ratione iustituendi homines, et prae- 
cepto et exemplo tradita nobis a Deo. 

8. Execramur igitur omnes hcerieses Artemonis, Manichseorum, Va- 
lentinianiorum, Cerdonis et Marcionitarum, qui negarunt Scripturas 
a Spiritu Sancto profectas : vel quasdam illarum non recepemnt, vel 
interpolarunt et corruperunt 

9. Interim nihil dissimulamus, quosdam Veteris Testamenti libros 
a veteribus nuncupatos esse apocryphosy ab aliis ecdesiasticoSy utpote 
quos in ecclesiis legi voluerunt quidem, non tamen proferri ad aucto- 
ritatem ex his fidei confirmandam. Sicuti et Augustinus in lib. de civir 
tate Dei (xviii. 38) commemorat, in libris Eegum adduci Prophetamm 
quorundam nomina et libros, sed addit, hos non esse in canone, ac 
sufficere ad pietatem eos libros, quos habemus. 


CAP. a 



1. Scripturas Sanctas, dixit Apostolus Petrns, non esse interpreter 
Umis privates (2 Pet. L 20). Proinde non probamus interpretationes 
qoaslibet ; nnde nee pro vera aut genuina Seripturarum interpretatione 
agnoBcimus eum, quern vocant Bensum Bomansd ecclesiae, quern scili- 
cet simpliciter Eomauffi ecclesiffi def eusores omnibus obtrudere conten* 
dont recipiendum : sed illam duntaxat Scripturarum interpretationem 
pro ortbodoxa et genuina agnoscimus, qnee ex ipsis est petita Scripturis 
(ex ingenio utique ejus linguae^ in qua aunt scriptse, secundum circum- 
etantias item expense, et pro ratione locorum vel eiimilium vel dissimi- 
linm, plurium^ quoque et clariorum exposite), cum regula fidei et cari- 
tatis congruit, et ad gloriam Dei hominumque salutem eximie facit. 

2. Proinde non aspemamur sanctorum Patrum Grsecorum Latino- 
rnmque interpretationes, neque reprobamus eorundem disputationes 
ac tractationes remm sacrarum cum Scripturis consentientes : a qui- 
bus tamen recediraus modeste, quando aliena a Scripturis aut his con- 
traria adferre deprehenduntur. Nee putamus, illis uUam a nobis hac 
re injnriam irrogari, cum omnes uno ore nolint sua scripta sequari cano- 
nicis, sed probare jubeant, quatenus vel consentiant cum illis, vel dissen- 
tiant, jubeantque consentientia recipere, recedere vero a dissentientibus. 

3. Eodem in ordine collocantur etiam conciliorum definitiones vel 

i Quapropter non patimur, nos in controversiis religionis vel fidei 
caosis nrgeri nudis Patrum sententiis aut conciliorum determinationi- 
bos, multo minus receptis consuetudinibus, aut etiam multitudine idem 
BBQtientium, aut longi temporis .prsescriptione. Ergo non alium snsti- 
nemus in causa fidei judicem, quam ipsum Deum, per Scripturas Sanc- 
taa pronunciantem, quid vemm sit, quid falsum, quid sequendnm sit, 
qmdve f ugiendum. Ita judiciis nonnisi spiritualium hominum, ex verbo 
Dei petitis, acquiescimus. Jeremias certe cseterique propbetse sacer- 
dotam concilia, contra legem Dei instituta, damnarunt graviter, ac 
monuemnt diligenter, ne audiamus Patres, aut insistamus vise il- 

* Kindler and Niemeyer read pit 



loruin, qui, in Buis ambulantcs adinventionibus, a lege Dei defies 
nint ] 

5. Pariter repitdiaiBim traditiones hiimaDas, qttffi^ tametsi insigniai 
tur 8pecio5is titulis, quasi divina* apostolicfeque Bint, viva vace Apoet^ 
lonim et ceu per maniis virormn AiK>stoHcomtn succedentibns Epi 
copis, ecelesifB traditie ; compc^site taiiieii cimi Scripturis, ab his dil 
crepaiit, discrepantiaque ilia sua osteiidtint, sc minime esse Apostol 
cas* Sicut cnitn Ajwstoli inter se di versa non doeuerunt^ ita et Apa( 
tolici non contraria Apostolis ediderunt Qoinimo irapiuin es&etadfl 
verare, Apostoloa viva voce contraria ecriptis suis tradidisse, 

6. PauluB dis&erte dicit: Eadetn se in om?iil>tts ecclesiis docuiu 
(1 Cor. iv. 17); et iterum non alm^ inquit, seriHmus vobU^ quam qm 
legitis ant etiam afffioacitis (2 Cor. i, 13). Alibi rureus testatur: A 
et discipuloa suos (i. e., viroa Apostolicos), eadem amhulare via 4 
eodem s;i)iHtu i/arite)* Jucere omnia (*J Cor. xii. 18), IlabueruDt quon- 
dam et Judffii suas traditiones seniorum, sed ref ntatiB sunt graviter U 
Domino, ostendcnte, quod carum observatio legi Dei officiate d hk 
Deuii frustra colatur (Matt. xv. 8, 9 ; Mare, vii* 6, 7). 


CAP. in 
De DeO| Unitate ejus et Tkinttate. [Conf. Aug., Abt. L] 

1. Denm eredimus et docemus uniim esse esfientia vel natura, per 
subsistentem, eibi ad omnia sufficientem, invisibilem, incorporeum^ inn 
menenni, jutenium, creatorein rerum omnium, turn visibilimn tutf 
invisibilinm, summuin bouum, vivum, et omnia vivificantem et con 
ser van tern, omnipotentem et smnme sapientem, clementem, sive 
eericordem, justum atque veracem, 

2. Pluralitatem vero Deoruni abominaraur, quod diserte scriptiai 
sit, Dominns Deus tuns nmia est (Deut, vi. 4)* £go sum I>omim 
Deu8 tunA^ non sint tibi dii alieni ante faciem meam (Exod. xx. 3,3 
MffO Do7ninu8 et nuUu'S ultra, pnzter me non est Deu8. An non ^ 
Domifins et non est alius prmter me solum f Dens Justus et saitaan^ 
nuilus pnj^ter ms (Isa. xl v, 5). £^go Jehot^ah^ Jekovah Deus^ mt^dftfM 
Clemens et Unganimis, immensa^ bonitatis et veritutia (Exod. xxx!^| 

3. Enndem nihilominus Denm immeuBum, unum et indivigura, cr 
diunis et docemns personis inseperabiliter et inconfuse esse distiaditil 



Pfltfem* Filintn, et Spiritimi Sanctum, ita ut Pater ab setemo Filiiim 
^nersvit, Filins geiieratione ioeffabili geiiitus sit, Spirit us Sauctus 
^ero procedat ab utroque, idque ab ceteruo, tuiui utroque adoraudus: 
rl8 ni sint tre8 non quidem Dii sed ti-ea Persoua* eonsubstantiales, co- 
sterme et cocequaleSj difitinctai quoad hypos tases, et ordine alia aliam 
pneeedens, nulla tamen insequalitat^^. Nam quoad naturam vel essen- 
tiam ita sunt conjunctfe, ut siut unus Beus, esseutiaque diviua com- 
mDnis sit Patri, Filio, et Spiritui Sancto. 

i Distinctionem euim personaniiii mauifestam tradidit nobis Scrip- 
turn, angelo ad divam virgioem inter alia dieeute: Spiritus Sanctum 
inifffveniet in te et tnrius Aliismni obumbnibit tiiij et quod nascetur 
mdum, vocdbitur Filitis Dei (Luc, i, 35). Sed et in baptismo Christi 
attditar vox coelitas ddata sujKjr Christo dicens : Uic est Filiua meu^ 
iilet^ue (Matt, iii. 16, 17; Job. i, 32). Adparebat et Spiritus Sanetus 
iii specie cohirabfe. Cunique ipse juberet bai>tizare Doniiniis, jussit 
baptixare in nomine Patrisy et FUiiy et Sjnritus Sancti (Matt* xxviii. 
1% Item alibi in Evangelio dixit : Spiritum Sanctum mittet Pater 
fiomim meo (Job. xiv. 26). Idem iterum : Oumy inquit, venerit Para- 
'i4m^ quem ego Tnittam vobis a Patrey Spiritus veritatisj qui a Patre 
frocediiy iUe testimonium perhibebit de me, etc (Job, xv. 26). Brevi- 
ter Ti^piinu8 Symbolum Apoetolorum, quod verara nobis fidera tradit. 
S.Damnamns ergo Juda^os ct Mahumetistas, onmesque gacrosanctam 
etsdoraodam banc trinitatem blaspbemantes. Damuamus iteox omnes 
kere^ed atque hceretieoe, docente?, Filium et Spiritum Sanetura nnucu- 
patione ease Deura ; item creatiira ac Rerviens ant alteri ofticiale ease in 
trinitate, esse in ea denique inaHpiale, raajue aut minus, corporeum aut 
'wporaliter effigiatnm, moribns vel vohintate divei-sunij aut confusum 
tel solitarium, quasi Fillas et Spiritus Sanetus affectiones et proprietates 
Slot imius Dei Patris, ut Monarchici genseruut, Noetiani, Praxeas, Patri* 
' possiaiii, Sabellins, Samosatenns, Aetius, Macedonius, Antbropomor- 
e, Anus, et similes, 


De Idolis vel Imaoinibus Dei, Chribti ict Divorum. 

1, Qnoniam vero Deus Spiritus est invisibilis et imraensa essentia, 
on potest sane olla arte ant imagine esprimij unda noo veremur, com 
criptura simulacra Dei niera nuncupare mendacia. 


2. Bejicimns itaque non modo gentium idola, 9ed 0t Gbristiaooniiitja 
simulaora. Tametsi enim Christus humanam afi^umserit natoram, noa 
ideo tamen assumsit, at typum prseferret statuariis atqae piotoribiu^ 
Negavit ae venisse ad solvendum legem etjprophetaa (Matt v. 17); a^ 
lege et propheiie prohUntCB sunt iinagines (Deut vL 23 ; lea. xl. 18)^ 
Negavit, corporalein siiani ecclesisd profiituram pnesentiam ; Spirits 
8U0 se nobis perpetno adfuturam promisit (Joh. xvi. 7; 2 Con v. 5). 

3. Quis ergo crederet, umbram vel simulaorum corporis aliquam coa- 
ferre piis utilitatem ? Cumque maneat in nobis per Spiritum suutOj 
sumus utique templa Dei (1 Cor. iii. 16). Quid a/utem cqnvenit templo 
Dei cum simidaorief (2 Cor. vi. 16). Et quando beati spiritns ac divi 
ooelites, dum bio vivei*ent, omnem cultom sni avertenint et statoas 
oppngnarunt (Act xiv. 15 ; Apoc. xiv. 7 ; xxii. 8, 9), cui veriaimile 
rideatnr, divis coelitibus et angelis suas plaoere imagines, ad qiia& 
genua flectunt bomines, det^ont capita, aliisque prosequmitar honcK 

4. Ut vero institnantnr homines in religione, admoneantarqne re- 
rum divinarum et salutis su9d, prcedicare juesit evangelium Dominug 
(Marc. xvi. 15), non pingere et pictmra laicos erudire : sacramenta qno- 
que instituit, nullibi statuas con&titniL 

5. Sed et passim, quoquo vertamus oculos, occarrunt res creatffi a 
Deo viv8B et ver» in ocnlos nostros, quse, si observentur, nt par est, 
longe evidentius movent adspectantem, quam omnes onmium homi- 
nnm imagines vel pictnrse vanae, immobiles, marcidsB atqae mortoce. 
De qaibas vere dixit Propheta : Ootdos habent et nun videntj etc (Psa. 
cxv. 5, 6, 7). 

6. Idcirco adprobamus Lactantii, veteris scriptoris, sententiam, di- 
centis : ^ Non est dabiam, quin religio nulla sit, ubicunque simulacram 
est' Becte item fecisse adserimus beatum episcopum Epiphaniom, 
qui in foribus ecclesisB inveniens velum, habens depictam imagincm 
quasi Christi vel sancti cujuspiam, scidit atqne sustnUt: quod contra 
auctoritatem Scripturarum vidisset, in Ecclesia Christi hominis pendere 
imaginem. Ideoque prsecipiebat, ne dcinceps in Ecclesia Christi ejus- 
modi vela, qnse contra religionem nostram veniunt, adpenderentar, 
sed tolleretur potius ilia scrupulositas, qusa indigna sit Ecclesia Christi 
et populis fidelibus. Frseterea adprobamus banc S. Augustini de vera 
religiono scntentiam : ^ Non sit nobis religio humanoruqa openun cut 


tns, Meliores enim eunt ipsi artifices, qui talia fabricanttir, qiiofi tamen 
eofejiB Don deberaofl' (Epist 55). 

CAP. V. 

Di Adobatione, Cultu ft Invocatione Dei per Unicum Mediatoeem 
Jesum Chribtum, [Conf. Aug., Art, XXI,] 

I Deum venira docemus solum adorare et colere. Hiinc honorem 
wmmnnicamns neniini, juxta uiandatuiii Domini : Dominum Dewm 
tmm adorabis^ et ilium solum col^s, vel, et huw uni aerviea (Matt. iv. 
W\, Certe omnes Pmphet^e gravissimo invecti sniit contm populum 
fcmelis, qaandocunque deos alienos, uon t^uum eolum Deuin verum 
^mrunt et coluenint 

% Adorandum autem colendnmque docemuB Deum, sicuti ipse nos 
wlere doeuit, in ffpiritu videlicet et veritate (Joh. iv. 29), uon cum 
tdla euperstitione, sed cum siiiceritate, Beeiuidmii verbum ejus, ne ali- 
i)Dando ad nos etiam dicat: Quia repiisivit h€Bc ex manibus ves- 
triit (Isa. Ixvi. 3; Jer. vi. 2€.) Nam et Paulns: Detis non calitur^ 
•it, humanly mambus^ ianquam, qui ipse cdiquo indigedt (Act 
m. 25), 

3. Eundem eoluui invocamus in omnibus discriminibne et casibue 
title nostne, idque per inter vent urn unici mediatorie et intercessoris 
afstri Jesu Christi, Diserte enim pneceptum est nobis: Invoca ine 
m die tribulationisy et eruam te, et glorijicabis me (Psa. 1. 15). Sed 
ot liberalissime nobis promissum est a Domino dicentc: Quidquid 
ftiUriti^ a Patre meo^dahit vobis (Joh. xvi, 23); item: Ve^iite ad 
Mr, juotquot lubomiis et onerati estis^ et ego rejieiam vos (Matt, xi, 
W), Et com scriptum Bit; Quomodo invocabunt eum^ in qumn non 
mdid^runtf (Rom. x. 14.) Nos vero cum in sohmi Deiim credamus, 
lolirni certe iuvocamus, et qnidem per Cbrietum. Unu^ enirn Deu8^ 
•it Apostolus, et unus mediator Dei et hmninum Jesus Christus (1 Tim. 
fi. 5), item, Si quia peccaverit^ advocatum habemus apud Patrem Je- 
mm Christum just um (1 Job. ii. 1). 

1 Proinde sanetos crelites sire divos nee adoramns, neque colimusj 
nee mfoeamus, nequc illos coram Patre pro intercesaoribus aut media^ 
'icmbas nofitris aguosctmus* Suffieit enim nobis Beus et Mediator 
Beque honorem soli Deo et Filio ejus debitimi aUis conunu- 



nicamufi; qnod ille disert© dixerit: Gloriam meam alteri non daii 

(Isa. xlii. 8), et qiiod Petnis dixit: J^on alivd hominHms nomen d^ 
turn e^tj in quo oporleut salvos JieH^ nUi nomen CAristi {Act, iv. 13 
In quo sane, qui |>er fidem adquiescunt, Don qaserunt extra Christtii 
quidquam. | 

5. Interim divos nee conteninimns^ nee vnlgariter de eis eentimnl 
Agnoticimua enim^ eo6 eese viva Ciiristi membra, amicoe Dei, qui cai 
nem et mundum gloriose vicerunt* DiligimuB ei^ illos ut fratres, i 
honoramuB etiam, non tamen cultu aliquo, Bed houorabili de iie exist; 
nmtionc, deniqne laudibus justis* Imitamnr item eos. Nam imitator^ 
iidei virtiitimiqiie ipsorum, consortes item seternie Baliitis esse, illis ffitej 
num apod Deum coliabitare et euni eis in Christo exsnltare^ desiderij 
votisque ai'dentissimis exoptamus. Atqiie hac in parte adprobami 
illam S. Augubtiiii do vera religione sententiarn : *Xon sit nobis H 
ligio cultus hominum mortuarnm. Quia ei pie vixerint, non sic 1^ 
ben tor, nt tales qnierant honores, sed illam a nobis coli vol out, q^ 
lUumiDante, laetantiir, meriti sui nos esse eonservos. Honoraiidi er| 
snnt propter imitationem, non adomndi propter religioiiem,' etc ' 

6. Multo vero minus credimuSj reliqiiias divorum adorandas esse £v| 
ooleTtdas. Veteres isti sancti satis honorasse videbantur mortnos 6(i<^ 
ai honeste iiiandassent terne reliquias, postqnara astra petiisset spilj 
tus: ac omnium nobilissimas reliquias majorura a^stimabant esse vil 
tntes, docrtriuam ct fidem : quas ut commendabant cum laude morta 
omm, ita eas expriniere adnitebantur, dnm vivebant in terris. ^ 

7. Illi ipsi veteres non jnrarunt, nisi per nomen solius Dei JehoT&I^ 
aieuti lege divina eat praeceptum; qua sieut vetitum est jurarc j?^l 
nomina aiienorum dearu?n (Exod. xxiii. 13; Dent, x, 20), sic nos jiU* 
menta per divos reqnisita non pnestamus. RejicimuB ergo in his 0^ 
nibus doctrioam divis ccelidbus plus niminm tribuentem. 


De Peovtdentia Dei. 

1. Dei hnJTifi sapientia, aetemi et omnipotentis providentia credim^ 
cuncta in ccelo et in teiTa et in creatnris omnibus conservari et gub 
»ari. David enim testificatiir et ait: Excdmis super omnes ge 
Dominus^ et super cedes gloria ejus, Quis stout Dominus 

p ^1 in altis habitat^ et se demitiit^ ut inetpiciatj qnas aunt in 
c^ et in terra t (Psa, cxiii. 5, 6). Idem mrsus ; Omnea vias mem 
pnmdutij qtda non est verbum in lingua mea^ qu4>d non vniversnm 
^meri^^ Domine (Pea, cxxxix. 3, 4). Testiticatiir et PaukiSj et ait: 
Per ipsum vivimuSy movemur et atimua (Act xvii. 28). Et : Ex iUo 
ttper ilium et in ilium ornma (Horn. xi. 36). 

i Verissime ergo et fieciiiidiiiii Scripturam proniinciavit Aiigii&tinus 
(id libro De agone Christij cap. viii,) : ^ Dominua dixity noune diu> pas- 
aem aase veniunty et units eomm non eadit in terram sum vohtn- 
MiPatris vestrif (Matt. x. 29). Ita vero loquens ostendem voliiit, 
qtiidqaid vilissimmn homines pntaiit, omnipotentia Domini gubeniari. 
Sic enim et volaiilin cadi ab eo j^mciy et lilia agH ab eo vestin, veritae 
loqnitur, gvce capillos etiam nosiros numeratos esse dicity etc, (Matt. 
vi 26-29).* 

3. Damnamus ergo Epicnreos, providentiam Dei abnegantes, om- 
seeque illos, qui blaspheme dicunt, Deum versari eii-ea eardiues ca4i^ 
et DOS atqne nostra nee %idere nee curare. Damnavit hos etiam David, 
piDpheta regiiifi, qui dixit: Quousque Dominel quousqiie imjyii tx- 
"'^^-^I'nt f Dicunt: Dominns non videt^ neque inteUigk Deus Jacob, 

jit^ stujndi inpopulo et stidti/ tjuando demum sapietis? Is^ 
ftti auretn condidit^ an non audiret t et qui ocuhim Jinxit^ quomodo 
»wi videret t (Psa. xciv, 7-9). 

4. Interim veru media, per qiiJB operatur divina providentia, non 
tepemamur, ut inntilia, sed his hactenuB noft accomndandos esse daee- 
iBus, qnatenns in verbo Dei nobis commendantur. Uiide illorum voces 
temerarias improbamns, qui dicunt : si providentia Dei omnia genm- 

hmntile^ certe euiit conatus nostri et studia nostra: satis fiierit* b! 

ia divinte permittanius providentim gubernanda, nee eritj quixl 

pom) BimuB solliciti de re ulla, aut quidqoam faciamiis. Tametsi enini 

lias agnoficeret, se in Dei providentia navigare, qui ipse dixerat, 

te et Rmnm testiji^ari (Act. xxiii. 11): qui insnper promisemt 

iqne: Jactura nuUa erit uUius anima*, nee e€tdetpUm de mpite 

ttitro (Act xxvii. 22, 34) ; nihilominua meditantibus fugam nautis, 

d/dt idem ille Paulns centurioni et militibu^: Nisi hi in navi inan- 

serint, vos servari non poteritis (ver. 31). Deus enim, qui cuilibet vg\ 

mum destinavit finem, is et principium et media, per quse ad finern 

nsqne pervenitnr, ordinavit Ethnici fortunae i^es attribuunt ccbcsb, vel 




incerto casni S. Jacobufl Don vnlt, iit dieamug, Aodie ei eras in ili 
nrhetn proficiscemur et negotiabimuTj eed add it: Pro eo^ quod dic€^ 
debueritis, si Do^ninus voluerit et vixerimuSjhoc vel illud ^fijciem^ 
(Jac. iv. 13j 15) ; et Augustinus ; * Omnia quae vanis videntur in rerol 
natura temere fieri, non faciunt, nisi verbum ejus' (Kuarrat. in Pii 
cxlvlii.). Ita vidcbatiir forte fortiina fieri, quod Saul quaerens Pati| 
asitias, incidit in propliotam Samuelem, eed antea dixerat Dominil 
ad proplietam : Craa miUam od te virum de triiu Benjamin (1 Sa 
ix. 16> 

De Creatione Reeum Omniuii£, be Angelib^ Diabolo, et Homike.' 

1- Deus hie bonus et omnipotens ci^eavit omnia, cum visibilia, 
invieibilia, per Verbum suum cotvternuin, eademque quoque consen' 
per Spirituui euum cojeternum, testilicHute Davide atque dicen 
Verbo Dei eoeli/acti sunt^ et in Spiritu oris ejus omnis virtus eon^ 
(Pfia, xxxiii. 6). Omnia auttmi^ tjum condidit DexiSj eranty ut Scri 
tura ait, valde bona (Geu. i, 31), et ad utilitatem usumque honiiia 
eoiidita. * i 

•"» 2. Cnncta vero ilk dicimus ab uno profeeta esse principio, Da« 
namus ergo Manich^eos et Mareiouitae, qui iiopio tingebaut duos %\i 
gtantias atqiie uatonis boui et mali, duo item principia, et duos ail 
advei'sos Deos, bouura et mahim. 

3. Inter omnes creaturas pneBtant angeli atque homines* De angelil 
pronunciat Seriptura divina: Qui creat angelas suos spiriius^ et mk 
nistros suos Jlammajn ignis (Psa, civ. 4) ; item : Ifonne omnes aw* 
adviinistraiorii spiritus^ qui in winisteriuvi ernittufUur, 
eo8j qui Amredas stint sahUisf (Heb. i. 14). 

Dominus vero JeBUB ipse testificatur de diabolo: Ille^ inquit, A 
cida erat ab initio^ et in veritate n07i stetit^ quia 7ion est Veritas 
eo ; cum loquitur ^nendacium^ ex propriis loquitur^ quia vie?idmi 
atque ejus rei pater (Job. viii. M). 

4. Doeemus ergo, angelos alios quidem pei-stitisae in obedieotia, I 
ad fidele Dei et homirniin ministerium esse deputatos: alios vero 
sijonte ]ai>sos, ct in exitium esse prfficipitat03, factosque esse od 
boui fideliumque hostes, etc, 

5. Jam vero do homine dieit Scriptura, quod ab initio conditus ! 




hon% ad imaginem et eimilitudinem Dei ; quod Dens collocaverit 

eom ifl paradiBum, siibjeceritqiie ei omnia (Gen. i. 27, 28 ; ii. 8 ; v. 1). 

IJ, quod David inagiaifice celebrat in Psa. viii. Addidit ei insiiixjr 

WBJugem ac benedixit eis (iL 22 &qq.). 

6. Bicimas autem^ coiistare bomioem diiabos ac diversis qtiidem 
^ll^teitiis, in una persona, aniina immortali, ntpote quae, separata a 
' iOKlhs, nee dorinit, nee interit, et corpore mortali, qood tainen in 
ultimo judicio a mortais i-esuscitabitur, ut totes homo inde, vel in vita, 
vel in morte, seternum maneat. 

7, Damnamiis omnes, qui irrident ant siibtilibns digpntationibuB in 
dnbiura tocant immortal itateni aniraanun, aiit aniraam dicunt dormii*e, 
mat partem esse Dei. Breviter, damiiamns omnes omnium opiniones, 
qtiotqoDt diverga sentinnt de creatione, de angelis, et dffimombus, et 
Uomine, ab iis, quae nobis titidita sunt per Scripturas Sanetas, in Apoe- 
tolica CJhristi Eeclesia. 

CAP. vni. 

^ Upsr HoMiKis, ET Peocato [Conf. Aug. 2, Aet. XIX,], et Causa 
^^m Peccatl 


LFoit homo ab initio a Deo conditus ad imaginem Dei, in justitia 

ictitate veritatis, Ijonus et rectus. Sed instinctu serpcntis, et sua 

a bonitate et rectitndine defieiens, peccato, morti, variisque ca- 

Itmitatibus f actus est obnoxins. Et qualia f actus est a Japsu, tales 

•ttnt omnes, qui ex ipso prognati sunt, peccato, inquam, raorti, variisque 

'iliUoxii calaniitatibus. 

t Peccatiim auteui intelligimus esse nativam illam lioniinis cor- 
nipdonem, ex primis illis nostris parcntibuSj in nos omnes derivatam 
^1 propagatam, qua concupiscentiis pravis iuraersi, et a bono aversi, 
id onine vero malnm proi>eBei, pleni omni nequitia, diffidentia, con- 
temtn et odio Dei, nihil boni ex nobis ipsis facere, imo ne cogitai^e 
qnidem jx^senmna 
3. Qtiinimo accedentibus jam etiam annis, cogitationibns, dictis et 
pravis contra legem Dei admissie, corruptos fructus, mala ar- 
dignoe^ proferimus (Matt. xii. 38) : quo nomine, merito nostro, ine 
)ei obnoxii, pcenis snbjidmor justie; adeoque a Deo abjecti cssemus 
fcnnes, nisi rednxisset nos Christ us liberator. 
Vol,. IIL— R 




4 Per mortem itaque intelligimus non taDtum corpoream morti 
quse omnibus nobis semelj propter peccata, est obeunda, sed etiam s| 
plicia seiiipiterna, peccatis et eorniptioiii noetrse debita. Nam Ap 
toliis; Eramm mortuij inquit, delictia ac jpeccatis^ et eramus nat^ 
JUii zne, sicut et oeteri. Sed Deus^ qui dive^ eat miaericordia^ c% 
eaaemua nwrtuiper delicta^ canviuiJieavU noa una cum Chinato (E| 
ii. 1, 3, 4, 5). Item : Sicut per unum hominem peccatum in rnundi^ 
iniroiit^ ao per pecoatum mora^ et ita in omnea homines mars trang^ 
in quo omnes peccarunt (Kom, v. 12). 

5. AgBoscimue ergo, in omiiibiis honiinibus esse originale peccatui 
agnoBcimus, omnia alia peccata, quiK ex hoc oriuntur, et dici, et t# 
esse pcceata, qualicnnque nomine limicnpentur, sive mortalia^ sire vei 
alia, 8iv*e illud quoqiie, quod \o^^i\\Y peccutum in Spirttum Sanctm 
quod nunquam reniiUttur (Marc. iii. 29 ; 1 Joh. v. 16). i 

G. Fatemur etiam, peccata non esse asqoalia, licet ex eodem corr^ 
tionia et incrediilitatis foiite exoriantur, &ed alia aliis esse gravioi 
Sicut Dominus dixit: Sodomit iolerabiliua J^uiurum^ quafn urbi r^ 
cienti verlmm evangdu (Matt. x. 14, 15 ; xi. 24 ; 1 Job. v. 16, 17). i 

7. Damnamos ergo omnes, qui liis contraria docnerimt, imprini 
vero Pelagiom et omnes Pelagianos, una cum Jovinianistis, peccii| 
com Stoicis paria facieutibui^. Sentimus per omnia in hac causa cii| 
8, Angustino, qui sua ex Scripturia SaDctia protnlit atque defendit | 

8. Damnannis pra*terea Florinum et Blastum, contra qaos et Irenifii 
scripsit, et omnes, qui Denm faciunt anctorem pecc^ti. Cum disen 
8cripti3m Bit : Tu non ea Deita^ qui velit iniquitatem, Odiati omm 
qui operantur iniqnitaterii^ perdm omnes, qui loquimtur tnendaci^ 
(Psa. V, 5-7). Et itenim: Cum loquitur diabolua inendacium^ 
propriia loquitur^ quia rnendax eat^ et pater efua rei (Joh, viii. 
Sed et in nobis ipsis satiB est vitii eorruptionisque, ut nihil necesee 
Denm infimdere nobis novam aut auctiorem pravitatem. 

9. Proinde quaudo dicitur in Scrip turis Dens indurare, excoecarefj 
tradere in reprobum sensum, intelligendum id est, quod justo jndii 
Dens id faeiat, tanqnam judex et ultor Justus, Denique quotiescunql 
Deus aliqnid mail in Scriptura facere dicitur atque \ idetur, non m 
dicitur, quod homo malum non faeiat, sed quod Deus fieri sinat et ii 
prohibeat, justo sue judicio, qui prohibere potuisaet, ei Yoloisset; ^ 
juod male hominum bene utator, ut peccatis fratrum Joeephit 



food ipse peccata gubernet, Be latius, quam par est, erumpant atqiie 
gtamentur. S. Augiistinus, in Enchiridio suo, * Miro modo, inqiiity et 
ine&bih non lit praster voluntatem ejue, quod otiam fit contra \oliiU' 
tfttem ejus. Quia non fieret, si fieri non sineret. Nee utiqiie nolens 
fiinit, sed volens. Nee sineret bonus fieri male, nisi omnipotens etiam 
de malo facere posset bene/ Ilcec ille.* 

10, Eeliquaa quaestiones, an Deus voluerit labi Adamuni, aut impn- 
lerit ad lapsam, aut quaro lapsum non impediverit^ et similes qutes- 
tiones deputamus inter curiosas (nisi forte cum hiereticonim aut alio- 
qui importunorum hominnm improbitas cogit ista etiam ex verbo Dei 
e.xplicare, sicut fecerunt non raro pii et^clesifie doctores), scieutes Domi- 
num prohibuisse, ne homo ederet de fnictu proliibito, ot tmu^gressio- 
nem punivisse ; sed et mala non esse, quae fiunt, respectu providentise 
Dei, voltmtatis ac potestatis Dei, sed respecto Satanee et voluntatis 
nostne, vohmtati Dei repugoantis. 


Df LiBEEo Abbiteio Adeoque ViRmrs Hominib. [Conf. Aug., Akt. 


1. Docemus in hac causa, quie semper in Ecelesia multas peperit 
coiiflictationes, conditionera vel statiim liominis triplicem esse conside- 
ttindum. Principio qnalis fuerit homo ante lapsum, rectus nimiriim 
et liber, qui et in bono maoere et ad malum potucrit declinare ; declina- 
^t autem ad malum, implicaveritque peccato et morti, et se, et omne 
jpiQs mortalinm, sicuti dictum est antea. 

2. Deinde considerandum est, qimlis fuerit homo |x)st lapsum, Non 
ftiblatus est quidem homini intellectus, non erepta ei voluntas, et pror- 
Kis in lapidem vel truncnm^ est commutatus ; eeterum ilia ita sunt im- 
omtata et inminuta in homine, ut non possint ampliug, quod potuerunt 
wite lapenm. Intellectus enim obsciiratus est, voluntas vero ex libera 
facta est volnntas serva. Nam servit peccato, non noleng, sed volens. 

3. Etenini voluntas non noluntas dicitur* Ergo quoad malum sive 
V^ecatnm, homo non coactus vel a Deo vel a diabolo, sed sua sponte, 

•ifoe iile are not in the Zurkli MS. 

* Erpreuiona of Luther iind Flacius, afterwards sanctioned hy the Formisk of Concord^ 


malum facit; et hac parte libenimi est arbitriL Qaod vero npn nit) 
cernimus, pessiraa hominis facinora et consilia impediri a Deo, ne 
linem suam consequantur, non toUit homini libertatem in rnalo, sed 
Dens potentia sua prseveuit, quod homo alias libere instituit, aicnt frir 
tres Josephi Josephnm libere instituunt toUere ; sed non possunt, qnod 
Dei consilio alind visum esset 

4. Qnautum vero ad bonum et ad virtutes, intellectus hominis non 
recte judicat. de divinis ex semetipso. Bequirit enim Scriptura Evan- 
gelica et Apostolica regenerationem (jtb% qaolihet nostriim, qui salvari 
velimuB. Unde nativitas prior ex Adamo ad salutem nihil nobis con* 
fert. Paulus, animaUs homoj ait, nonpercipit ea, qua sunt Spiritus 
Ddy etc. (1 Cor. ii. 14). Idem : Negat aUcubi naa idoneaa esse, ex nobu 
ipsis oogitare aliquid honi (2 Cor. iii. 5). 

5. Constat vero, mentem vel intellectum ducem esse voluntatis, cum 
autem ccecus sit dux, claret, quousque et voluntas pertingaL Proinde. 
nullum est ad bonum homini arbitrium liberum, nondum renato, ^4^e8 
nullse ad perficiendum bonum. Dominus in Evangelic dicit : Ameny 
amen dico vobisj quod omnisj qui facit peccatum^ aervua eat peccati 
(Job. viii. 34). Et Paulus Apostolus : Affectus camiSy inqnit, inimi- 
citia est adversua DeuiUy nam legi Dei non subdituVj imo ne potest 
quidem (Rom. viii. 7). 

6. Forro terrenarum rerum intelligentia in lapse homine non est 
nulla. Eeliquit enim Deus ex misericordia ingenium, multum tameu 
distans ab eo, quod inerat ante lapsum. Jubet Deus excolere inge- 
nium, et addit dona simul et profectum. Et manifestnm est, quam 
nihil proficiamns in artibus omnibus sine benedictione Dei. Scriptura 
certe omnes artes ad Deum refert. Nam et ethnici retulerunt artinm 
origines ad inventores Deos. 

7. Postremo Addendum, an regenerati sint liberi arbitrii, et quatenus. 
In regeneratione intellectus illuminatnr, per Spiritum Sanctum, ut et 
mysteria et voluntatem Dei intelligat. Et voluntas ipsa non tantnm 
mutatur per Spiritum, set etiam instruitur facultatibus, ut sponte velit 
et possit bonum (Rom. viii. 5, 6). Nisi hoc dederimus, negabimus 
Chi'istianam libertatem, et inducemus legalem servitutera. Sed et 
Propheta facit Deum loquentem : Dabo legem meam in mentes illo- 
riimy et in cordibus eorum inscribam eas (Jer. xxxi. 33). Dominus 
quoque dicit in Evangelic : Si Filing vos Uberaverity vere liberi ^stts\ 



(JuL viii, 36 ; Ezek. xxxvi, 26). Panlns quoqtie ad Philippenses (i, 24 y : 
Voiifj donatutn estj inquit, pro ChristOy non soluniy nt in eum cre- 
dniUj ted etiarn utpro Ulo patiaminL Et iteriim ; Persuasum kabeo, 
if, qui oospit in vobia honum optis, perficiet usque ad dum Do- 
mini Je^u (Phil 1. 6) ; item : Deus est^ qui offit in voHs^ et ut vditiB^ 
ei nt effici^Uis (Phil. ii. 13). 

8. 0bi interim dno obfiervanda esse doeemiiB; Primum^ regenera- 
foein boni electione et operatione, nou tan turn agere passivej sed acti\'e, 
Agnntur enim a Deo, tit agant ipsi, quod aginit. Reete enim Angus- 
tinns adducjt ilhid, quod Deus dicitur uoster adjutor. Nequit autem 
adjuvari, nisi isj qui aliqnid agtt. Manichaai gpoliabant liomiuem 
omni aetione, et veliiti saxum et truncuni faciebant 

9. Secundum, in regeneratis remanere intirmitateni. Cum enim in- 
Jmbitet in nobis peccatum, et cnro in renatia obluctetur spiritiii, in 
fiiiem usque vitce nostra?, non expedite omnhio pei-ficiunt rcgenorati, 
qtjod instituemnt. Conlirmantur hsec ab Ajwstolo ad Eoui, vli. et 

10* Proinde infirmum est nostrum illud liberum arbitriuui, propter 
ftliquiad reiuauentis in nobis, ad liiiem usque vitai nostne, veteris 
Adami, agnataeque corruptionis Iiumana\ Interim cum earnis vii^s 
ttreliquiie veteris hominis non ita eint efficacee, ut extinguaut penitus 
SpiritQS operationem ; idcirco fideles liberi dicunttirj ita tanicn, ut 
ipioscant infirmitatem, et nihil glorientur de libero arbitrio. Semper 
ttiim animis fidelium ohversari debet, qnod toties iueulcat beatus Au- 
^'ostiuus ex Apostolo : Quid hahes, quod nan accepisti^ et at a€€epi^ti\ 
pid ffhriaris^ quasi non acceperisf (1 Cor. iv. 7)* His aceedit, 
'pod non statim evenit, quod institueraiuua. Eventus enim rcrum 
positi sunt in manu Dei. Fnde Paulus orat Dominumj ut proflperet 
iter snmn (Rom. i. 10). Unde vel hac causa infirmum est liberum 

U. Ceterum nemo negate in extemis, et regenitos et non rogeuitos 
habere liberum arbitrium ; babet enim homo banc conetitutionem ctmi 
tmmaatibas aliis (qiiibus non est inferior) comraunem, ut alia velit, 
dia nolit. Ita loqui potest, aut taeere, dorao egredi, vel dorai manere, 
«tc Qoamvis semper et hie fiotentia Dei obaervanda eit : quae effecit, 
ot Balaam eo non posset pertiugere, quo volebat (Num. xxiv.), nequo 
Zicliarias, rediens ex templo, loqui posset, prout volebat (Luc. i. 22), 


12. Damnamns hac in causa Manichseoe, qai negant, homiai bono 
ex libero arbitrio fuisse initinm mali. DamnamuB etiatn Pelagianoi, 
qui dicunt, hominem malum fiufficienter habere libernm arbitrium, td 
faciendum prceceptum bonum. Hedarguuntur utrique a Scriptura 
Sancta, qnee illis dicit : Fecit Detis hominem rectum (Ecclesw vii. 29), 
his vero dicit : Si Filiua vos liberaverity vere liberi estia (Joh. viiL 86). 

CAP. X. 
Ds Pradestinatione Dei et Elbotione Sanotobum. 

1. Dens ab seterno pnedeetinavit vel elegit libere et mera sua gratia 
nuUo hominum respectn^ sanotos, quos vult salvos facere in Christo 
juxta illud Apostoli : Deua elegit noe in ipeOy antequam Jacerentw 
Jiindamenta mundi (Eph. i. 4), et iterum: Qui salvaa Jeeit naSf m 
vocavit vocatione eancta, non secundum opera nostra^ sed secundum 
suum jprqpositum et ffratiam, guce data guidem est nobisj per Jeewa 
Christum^ ante tempora oetemay sed palam facta est nunc per appa^ 
ritionem Sermtoris nostri Jesu Christi (2 Tim. i. 9, 10). 

2. Ergo non sine medio, licet non propter ullum meritum noatnim, 
sed in Christo et propter Christum, nos elegit Deus, ut qui jam sunt 
in Ohristo insiti per fidem, illi ipsi etiam sint electi, reprobi vero» qui 
sunt extra Christum, secundum illud Apostoli : Vos ipsos tentatey num 
sitis in fide. An nxm cognosdtis vosmet ipsoSy guod Jesus Christus 
in vobis est t nisi sicubi reprobi estis (2 Cor. xiii. 5). 

3. Denique electi sunt sancti in Christo per Deum ad finem certom, 
quem et ipsum exponit Apostolus et ait : Elegit nos in ipsOy ut ease- 
mus sancti et irreprehensibiles coram illoper caritatem; guiprmdes- 
tinavit nos, ut adoptaret in filios per Jesum Ckristumy in sese, ut 
laudetur gloria gratice suce (Eph. L 4, 5, 6). 

4. Et qnamvis Deus norit, qui sint sui, et alicubi mentio fiat paud- 
tatis electorum, bene sperandum est tamen de omnibus, neqne temere 
reprobis quisquam est adnumerandus. Paulus certe ad Philippenaee: 
Gratias ago, inquit,^o omnibus vobis (loquitur autem de tota Ecde- 
sia Philippensi), guod veneritis in communionem evangeliiy persua- 
sum habens, guod isy gui C(Bpit opus bonum in vobisy perfidety siout 
justum esty ut hoc sentiam de vobis omnibus (Phil. i. 3-7). 

5. Et cum (Luc. xiii.) rogaretur Dominns : an pauci sint, qui sal* 


veil tiurt QO^ respondet Dominos ac dioit, panooe ant plnres fore servan- 
<1(H»9 aut perdendoe, sed hortatur potins, nt quisqne contendat ingredi 
per portam ai*ctam. Quasi dixerit, vestrnm non est, de his curiosius 
iitqiiirere, sed magis adniti, nt per rectam yiam coelam ingrediamini. 

6. Proinde non probamns impias quomndam voces, qai dicunt: 

paaci sunt electi, et cnm.mihi non constet, an sim in illo paucornm 

utiinero, geninm menm non frandabo. Alii dicunt : si prsedestinatns 

vel eleetns sum a Deo, nihil impediet me a salute certo jam definita, 

quicquid' tandem designavero. Si vero sum de reproborum numero, 

nulla me vel fides vel pcenitentia juvabit, cum definitio Dei mutari 

Don possit. Itaque inntiles sunt doctrinse et admonitiones omnes. 

Nam contra hos pugnat illud ApostoH: Oporiet aervum Domini pro- 

pensum esse ad docendum^ erudientem eoSj qui obsistunt, si quando 

det Deus iUia jKenitentiamy ad agnoscendum veriUUem^ ut resi- 

pUoatU a laqueo diabcU^ cqpti ab eo ad efua voluntatem (2 Tim. ii. 

7. Sed et August] nus de bono perseverantise cap. xiv. et couseq. 
oetendit, ntrumque esse prsedicandum et liberse electionis prsedestina- 
tiouisqne gratiam, et admonitiones et doctrinas salutares. Improba- 
mm itaque illoe, qui extra Ohristum qusBrunt : an sint electi t £t quid 
ante omnem setemitatem de ipsis statuerit Deus ? 

8. Audienda est enim prsedicatio EvangeUi, eique credendum est : 
et pro iiidubitato habendum, si credis ac sis in Christo, electum te esse. 
Pater enim pnedestinationis susb setemam sententiam, sicut modo ex 
Apostolo (2 Tim. i.) exposui, in Christo nobis aperuit. Docendum ergo 
et considei-andum ante omnia, quantus amor Patris erga nos in Christo 
oobis sit revelatus; audiendum, /quid nobis quotidie in Evangelio ipse 
Dominos prsedioet, quomodo vocet et dicat : Venite ad me omnes, qui 
kAorati et onerati estis, ego vos refidam (Matt xi. 28). Sic Deus 
dilexit tnundumj nt unigenitum dederit pro mundo, ut omnis, qui 
credit in cum non pereat, sed habeat vitatn astemam (Joh. iii. 16). 
Item : If on est voluntas Patris, ut quisquam de his pusiUis pereat 
(Matt xviii. 14). 

9. Christus itaque sit speculum, in quo prsBdestinationem nostram 
contemplemur. Satis perspicuum et firmum habebimus testimonium, 
no8 in libro vitse inscriptos esse, si communioaverimus cum Christo, et 
ia ill vera fide noster sit, nos ejus simus. Consoletur nos in tentatione 


preddeetinationifl, qna vix alia est pericolosiory quod promisaioiieB Dd 
sunt universalee fidelibus, qaod ipse ait : Petite et aocipietis. Omnisy 
qui petity accipit (Lno. xi, 9, 10). 

10. Quod deniqne cam uni versa Dei Eccleeia oramus : ^ Pater nos- 
ter, qui es in coelis;' et quod baptismo snmus insiti corpori Christie et 
pascimor in Ecclesia ejas came et sanguine frequenter ad vitam steiv 
nam. His confirmati cum timore et tremore^ juxta Pauli prsdceptom, 
noetram eahUem operari jubemur (Phil. ii. 12). 


Db Jesu CnBisTO, vebo Deo et Hohine, Unioo Mundi Salyatobb. 
[CoNF. Aug., Abt. III.] 

1. Credimus prseterea et docemns, Filium Dei Dominum noatnixn 
Jesum Christum ab setemo prsedestinatum vel preaordinatom esse a 
Patre salvatorem mundi : credimusque hunc esse genitum, non tao* 
turn, cum ex virgine Maria camem adsumsit, nee tantum ante jacta 
fundamenta mundi, sed ante omnem setemitatem, et quidem a Patre, 
inefPabiliter. Nam Esaias dixit: Generationem ejua quia enarraiiif 
(liii. 8); et Micheas: JEt egrewas efua a duims CBtemitcttia (v. 2). 
Nam et Joannes in Evangelio dixit : In principio erat verbum^ et 
verbum erat apvd Deum^ et Deue erat verbum (i. 1). 

2. Proinde Filius est Patri juxta divinitatem cosequalis et consnb- 
itantialis, Deus verus, non nuncupatione, aut adoptione, aut ulla dignar 
tione, sed substantia atque natura (PhiL ii. 6), sicut Joannes Apostolus 
Iterum dixit : Sic est vertis DeuSy et vita cetema (1 Joh. v. 20) ; el 
Pauhis quoque : Filium^ ait, oanatituit hosredein omnium^ per quern 
et eecvla fecit : idem est splendor glorice et character evhatantio^ e;ti^ 
portana omnia verba potentioe etue (Heb. i. 2, 3). Nam in Evangelio 
ipse quoque Dominus dixit : Pater glorifioa tu me apud temet ipsum 
gloria, quam habuij priuequam hie mundus essetj apud te (Joh. xvii. 
5). Nam et alibi in Evangelio scribitnr: Judcei qucerebant occidere 
Jesumj quod Patrem auum dixieset Deum^ ceqi^lem ee ipeum Jitcien$ 
Deo (Joh. V. 18). 

3. Abominamur ergo Aril et omnium Arianorum impiam contra 
Filium Dei doctrinam, imprimis vero Michaelis Serveti, Hispani et 
Servetanorum omnium blasphemias, quas contra Dei Filium Satan per 


xllo09 Teluti ex inferis hauait et in orbem audacigsime et impiissime 

^. Eandem qaoqne eetemi Dei ceternnm Filium credimus et doce- 

xlvus hominis factum esse fiUom, ex semine Abrahse atque Davidis, 

tiou ex Yiri coitu, quod Ebion dixit, sed conceptnm pnrissiine ex Spi- 

Tita SanctOy et natum ex Maria semper \drgiDe : sicut diligenter nobis 

historia explioat evangelica (Matt L). Et Paulas ait : JhUlibi angdos 

admmit, sed semen Abrahce (Heb. ii. 16). Joannes item Apostolus, 

qui nan credit^ Jeeum Christum in came venisscy ex Deo non est 

(1 Job. iv. 8). Care ergo Christi nee phantastica fait, nee ccelitus 

adlata, sicuti YalentinoB et Marcion somniabant 

5. PrsBterea anima fait Domino nostro Jesn Christo non absque 
flensn et ratione, nt Apollinaris sentiebat, neque caro absque anima, 
Qt Eanomins docebat, aed anima com ratione sua, et caro cum sensibus 
gnifl, per quos sensus veros dolores tempore passionis suae sustinuit ; 
ncati et ipse testatns est, et dixit : Tristis est anifna mea vsqvs ad mor- 
tm (Matt. xxvi. 36-38), et nunc anima mea turbata est (Job. xii. 27). 

6. AgnoscimoB ergo in uno atque eodem Domino nostro Jesu Christo 
doas naturas vel sabstantias, divinam et humauam (Heb. iv. 14) ; et 
has ita dicimus conjonctas et onitas esse, nt absorptse, aut confusse, 
ant inmixtsd non sint, sed salvis potius et permanentibus naturarum 
proprietatibns, in nna persona, unit® vel conjunctsa ; ita ut unum Chris- 
torn Dominum, non duos veneremor : unum inquam veinim Deum, et 
hominem, juxta divinam naturam Patri, juxta humanam vero nobis 
iominibos consubstantialem, et per omnia similem, peccato excepto 
(fleb. iv. 15). 

7. Etenim, nt Nestorianum dogma ex nno Christo duos faciens, et 
onionem personsa dissolvens, abominamur : ita Eutjchetis et Monothe- 
litaram vel Monophysicornm vesaniam, expungentem natursB human» 
proprietatem execramur^ penitns. 

8. Ergo minime docemns, naturam in Christo divinam passam esse, 
aat Christum secundum hnmanam naturam adhuc esse in hoc mundo, 
adeoque esse ubiqne. Neque enim vel sentimus, vel docemus, verita- 
tem corporis Christi a clarificatione desiisse, aut deificatam, adeoque 
sic deificatam esse, nt anas proprietates, qnoad corpus et animam depo- 

* Exteramw is omitted in Kindler's edition. 


snerit, ac prorsns in natarAtn divinam aNerit, unaque dnntazat sob- 
6tantia esse coeperit. 

9. Et proinde Schwenkfeldii Bimiliarnqne leptologoram inargotas 
ai^utias, intricatas, obsctiradqne, et parum sibi oonstanteB hac de re 
dissertationes, haudqnaqnam probamns ant recipimns, neque Schwenk- 
feldiani samns. 

10. Prseterea credimne, Ihminum nostrum Jeeum Chrutwn vere 
possum et mortuum esse pro nobis^ sient Petrne ait, oame (1 Pet iv. 
8). Abominamur Jacobitamm et omninm Tnrcamm, passionem Do- 
mini exsecrantiuni, impiiesimam vesaniam. Interim non n^amos et 
Dominum fflorice juxta verba Pauli, erueiflxum esse pro nobis (2 Cor«. 
ii. 8). Nam communieationem idiomatnm, ex Scripturis petitam, et 
ab nniversa vetnstate in explioandis componendisqne ScriptnranuD 
locis in speciem pugnantibns, nsiirpatam, religiose et reverenter redpi- 
mns et usurpamns. 

11. Credimns et docemns, enndem Domrnnm nostrum Jesnm Chris- 
tnm vera sua came, in qna cmoifixns et mortnns fuerat, a mortnis 
resurrexisse, et non aliam pro sepnlta exoitasse, ant spiritnm pro came 
enscepisse, sed veritatem corporis retinnisse. Eigo dam disdpnli ejos 
arbitrarentiir, se Domini spiritnm videre, exhibet eis manns atqne 
pedes, stigmatibns utiqne clavomm et valnemm notatas, et addit: 
Adspicite manus meas et pedes meos : quia ego ipse sum. Contreo- 
tale m^ et videte : quia spirittis camem et ossa non Aabety sicttt vi- 
detia me habere (Luc. xxiv. 39). 

12. In eadem ilia came sua credimns adscendisse Dominum nostrum 
Jesum Cln*istum, supra omnes coelos adspectabiles, in ipsnm coelnm 
rupremum, sedem videlicet Dei et beatorum, ad dextram Dei Patris, 
quae, etsi et glorise majestatisque consortium sequale significet, acdpi- 
tur tamen et pro loco certo, de quo in Evangelic loqnens Dominns 
dicit, ee ahiturum et suis paraturum locum (Joh. xiv. 2). Sed et 
Apostolus Petms: Oportet Christum^ inquit, codum acciperej usque 
ad tempus restitutionis omnium (Act iii. 21). 

13. [Conf. Aug., Art. XVII.] Ex coelis autem idem ille redibit in 
judicium, tum, quando summa erit in mundo consceleratiOy et anti- 
christus, corrupta religione vera, superstitione impietateqne omnia op- 
plevit, et sanguine atque flamma ecclesiam crudeliter vastavit Bedi- 
bit autem Christus, adserturus suos, et aboliturus adventu suo anti- 


^hriBtnm^ jndiciitanifiqne vivos et mortaos. Besargent euim mortni, 
et qui iila die (quae omnibus incognita est creaturis) superstites futnri 
fitmt, mntabnntnr in momento oculi, fidelesque omnes una obviam 
Cliristo rapientur in aera, at inde cum ipso ingrediantur in sedes 
beatas sine fine victuri (Act. xvii. 31 ; 1 Thess. iv. 15-17 ; Marc. xiii. 
32; 1 Cor. xv. 61 ; Matt xxv. 41). Increduli vero vel impii descendent 
cum dsemonibns ad tartara, in sempitemum arsnri, atque ex tormentis 
nnrnquam liberandi. 

14. Damnamns ergo onmes negantes veram camis resurrectionem 
(2 Tim. ii. 18), ant qui oum Joanne Hierosolymitano, contra quern 
gcripsit Hieronymns, non recte sentiunt de clarificatis corporibus. 
DamnamuB eoB, qui sensemnt, et dsBmones et impios omues aliquando 
servandos, et pcenarum finem futurum. Simpliciter enim pronnncia- 
vit Dominng : Ignis eorum numquam exstinguitur^ et vermis eorum 
mm moritur (Marc. ix. 44). Damnamus preeterea Jndaica somnia, quod 
ante jadicii diem aureum in terris sit futurum seculum, et pii regna 
mondi occupaturi, oppressis suis hostibus impiis. Nam Evangelica Veri- 
tas (Matt. xxiv. et xxv. ; Luc, item xviii.) et Apostolica doctrina (2 Thess. 
ii.,et in 2 Tim. iii. et iv. capite) longe aliud perhibere inveninntur. 

15. Porro passione vel morte sua omnibusque adeo, quse a suo in came 
adveDtu nostra causa fecit et pertulit, reconciliavit omnibus fidelibns 
Doininus noster Patrem coelestem, expiavit peccatum,exarmavit mortem, 
coDdemnationemque et inferos confregit, ac resurrectione sua ex mor- 
tals vitam immortalitatemque reduxit ac restitnit (Eom. iv. 26 ; x. 4 ; 
ICor. XV. 17; Job. vi. 46; xi. 26, 26). Ipse enim est justitia nostra^ 
vita et resnrrectio, denique plenitude et absolutio fidelium omnium, 
salosqne et sufildentia abundantissima. Apostolus enim, sic placuit 
Patri, inqnit, anrnem in ipso habitare plenitudinentj et in ipso estis 
mnjUeti (Col. i 19 et ii. 10). 

16. Dooemns enim ac credimus, hunc Jesum Christum, Dominum 
nostrum, unicnm et SBternum generis humani adeoque totius mundi 
6666 Servatorem, in quo per fidem servati sint, quotquot ante legem, 
sab lege, et sub Evangelio salvati sunt, et quotquot adhuc in finem 
nsque seculi salvabuntur. Nam ipse Dominus in Evangelio dicit: 
Qui non intrat per ostium in stabulum ovium, sed adscendit cUi- 
unde^illejur est et loitro. Ego sum ostium ovium (Joh. x. 1, 2). Item , 
alibi in eodem Evangelio (viii. 56) : Abraham vidit diem m^um^ et 



gavum eat Sed et Petnis Apostolus ; Ifon est in quoquam alio^ 
quit, nisi in Christo ecUus. Ifeque cAiud nomeiif est stA codo dat 
inter homines, in quo qporteat nos salvaB fieri (Act. iv, 12 et x. 
Credimxis ergo per graiiam Domini Jesu C%ri8ti nos servatum v 
simiti et Patree nostros (Act xv. 11), Nam et Paalufl ait: Omn 
Fatres nostros eandem escam ypiritucdem edisse; et omnea euncU 
potum spirituddem bibisse; bibisae autem d€ ^rituaU ipsoa com 
quetite petra^ petram vero Christum fuisse (1 Cor. x. 3, 4)» IdecM^ 
legiinusj et Joaiinem dixisse, Christum esse (ignum iUum^ qui occim 
sit ah origine mundi (Apoc. xiii, 8); et Baptistam te&tatum: Christu 
esse agnnm iUum Dei^ qui tollat peccatuvi mundi (JoL i. 29). i 

17. Unde pleiio ore profitemur, et prsedicamiis, Jesum Christie 
unicum esse mimdi Eedemptorem et Salvatorem, regem et pontifical 
maximum, Messiam verum et exspectatam illunij inquam, sanctu 
benedict urn, qneni omnes legis tjpi et vatieiiiia proplietarum pn 
figurarint atque promiserint, Deus autem prsestiterit sc miserit illni 
ijobis^ ut alius porro non sit ulliiB nobis exspectandus. Nee restat jal 
aliudj qiiam ut omnes omneni gloriam Christo tribuamiis, in ipsuil 
credaimis, et in ipso solo adqniescanins, omnibus aliis vitse prffi&idii 
spretis atque abjectis. Nam gratia Dei exciderunt, et Christum id 
anem sibi reddont, quotquot salutera in alia re ulla, quam in nm 
Christo qua^runt (GaL v. 4). 

IS* Et ut paucis midta hnjUB causiB dicamns, qntecnnque de iucal 
nation is Domini nostri Jesu Christi mysteno definita aunt ox Scriptar 
Sanctis, et coniprehen&a symbolis ac sententiis quatuor primarnm 
pnBBtantiseimaruni sjnodonnD, celebratariim Nicete, Constantinopol 
Ephesi et Chalcedone, una cum beati Athanasii symholo, et omuibi 
his sunilibua syrabolis, credimus corde eincero, et ore libero ingem 
profitemur, condemnantea omnia his contraria. 

Atque ad hunc modum retinemua inviolatam eive integram fidej 
Christianam, ortliodoxam atcjue Catholicam: scientes, symboliB pri 
dictis nihil continerij quod non sit conforme verbo Dei, et prorsus f 
ciat ad einceram fidei expUcationem, 


CAP. xn. 

De Lege Dei. 

1. Docemns, lege Dei exponi nobis volnntatem Dei, quid a nobis fieri 
Telit aut nolit, quid bonum et justum, quidve malum sit et injustum. 
Bonam igitur et sanctam confitemur esse legem. Et banc quidem 
alias digito Dei inscriptam esse in corda hominumy vocwrique legem 
naturae (Bom. ii. 15), alias autem digito insculptam esse in tabulas 
Mosis geminas, et libris Mosis copiosius expositam (Exod. xx. ; Deut. 
v.). DistingnirauB illam, perspicuitatis gratia, in moralem, qusd com- 
prehenditur decalogo vel geminis tabulis, per Mosis libros expositis, in 
ceremonialem item, qusd de cseremoniis cultuque Dei constituit, et in 
jadicialem, quse versatur circa politica atque oeconomica. 

2. Credimus, hac Dei lege omnem Dei voluntatera, et omnia prse- 
cepta necessaria, ad omnem vitse partem, plenissime tradi. Alioqui 
eoim non vetnisset Dominus, huic legi nihil vel addi vel adimi (Deut. 
\\r^ 2); non prsecepisset, recta ad hanc incedij neque in dexiram vel 
nimtram deflexo itinere, dedinare (Isa. xxx. 21). 

3. Docemus, legem hanc non datam esse hominibus, ut ejus justifi- 
oemnr observatione : sed ut ex ejus indicio infirmitatem potius, pecca- 
tiim atque condemnationem agnoscamns, et de viribus nostris despe- 
rantes, convertamur ad Christum in fide. Aperte enim Apostolus : Lex 
iram, ait, operattir (Rom. iv. 16). Per legem agnitio peccati (Rom. 
iu.20). Si datafuisset leXj qum posset jv^tificare^ vel vivificare^ vere 
ex lege esset jrisHHa : sed conclusit Scriptura (legis nimimm) omnia 
9nbpeocatumj vtpromissio ex fide Jesu daretur credentihits. Itaqtte 
la pcBdagogus noster ad Christum fait^ ut ex fide jxi^tificaremur 
(Gal. iiL 21, 22, 24). Neque vero potuit aut potest ulla caro legi Dei 
satisfacere, et hanc adimplere, ob imbecillitatem in came nostra, ad 
extreinura usque spiritum in nobis hserentem aut remanentem. Rur- 
sns enim Apostolus: Quod lex prcestare nonpoterat^ inquit, quia im- 
bedUis erat per camemy hoc Deus, proprio Filio misso sub specie 
carnis pecoato obnoodce^prcestitit (Rom. viii. 3). Idcirco Chi*istus est 
perfectio legis et adimpletio nostra (Rom. x. 4), qui ut execrationem 
legis susttUity dum foetus est pi*o nobis mal^ictioy vel execratio (Gal. 
iii. 13), ita communicat nobis per fidem adimpletionem suam, nobisque 
e]iis impntatur justitia et obedientia. 



4. Hacteniis itaque abrogata est lex Dei, quatenus noe amplias n 
damnatj nee iram in nobis operatiir. Sumus enim sub gratia, et n 
Bub lege. Prceterea implevit Cliristus omnes legis figurae* Unde in 
brffi cessenuit, coriK>re adveniente, ut jam in Christo et veritatem ^ 
beamiis et omneni pleiiitndineuL Attamen legem non ideo fastid 
entes rejicinins, Meniimraus enim verboruni Domini, dicentis: #(M 
vent Ugem et prophetas solvere, sed iniplere (Matt, v, 17). Scimi^ 
lege nobis tmdi formulas virtutum atque vitiorum, Scimus, Scripm 
ram legis, si exponatiir per Evangelium, Ecclesiee esse utilem, et idcirol 
ejus lectionem non exrerminandani esse ex Ecclesia. Licet enim ve 
obtectua fuerit Mosia vultus. Apostolus tanien pcrhibet, velum pe| 
Christum tolli atqne aboleri. Damnamns omnia, quaa bfleretici ^ 
teres et neoterici contra legem Dei docueruot 

CAP. xnL 

De Evangelio Jesu CiimsTi, de Pbomissionibus, item SriKiTU n 


1. Evangelium qnidem opponitiir legi. Nam lex iram operatiu't 
maledictionem admmciat; Evangelium vero graliam et benediction* 
prsedicat. Sed et Joannes dicit : Lex pet Mosen data est^ ffratu 
Veritas per Jem^m Christum exorta est (Job* i, 17; nihilorainns 
men certissimum est, eos, qui ante legem et sub lege fuerunt, m 
omnino destitutes fuisso Evangel io. Ilabuerunt enim promissioi 
evangelicas insignes, qiiales hte sunt: Semen mnlierU concxdcak 
caput serpentis (Gen, iil 15), In semine tuo benedicentur onvK 
Rentes (Gen, xxii. IS). Ifofi ayferetur ec^ptrum de Jvda^ Jiiei pri 
vefierit Silo (Gen. xlix. 10). Prophetam excitabit Dominu^ de n\ 
fratrum^ etc. (Dent xviii. 18). 

2. Et quidem agnoscimus, Fatribus duo f uisse promissionnm genei 
sicuti et nobisj revelata. Alias enim erant reriim praesentium vel 
renarum, qualos sunt promissiooes de terra Canaan, de victorii% 
quales hodie adhuc snnt de pane quotidiano. Aliai vero erant tm 
et sunt etiam nunc, remm coelestium et sstemarum, gratioe videlil 
divinse, remissionis peccatorunij et vite letem©, per fidem in J( 
Qiristum. Habuernnt autem veteres non tantum extemas vel ten 
nas, sed spirituales etiam ccelestesque promissiones, in Christo, K: 


4e salukj ait Petrus, e^cquidverunt et scmtati sunt prophetcey qtd de 
witura m tios gratia vatidnati sunt, etc. (1 Pet. i. 10). Unde et 
PaDliig ApOBtolus dixit : Evangelium Dei ante promissum esse per 
pr(^hetas Deij in ScHpturis safictis (Rtmi. i. 2). lude niminim 
daref^ vetcres non prorBus destitutos f uieso omni Evaiigelio. 

3* Et, qnaravis ad hiiiic niodiim patres nostri in Scripturis propheta- 
mm b&buerint Evangeliumj per quod saluteni in Cliristo per fidem 
consecuti sunt, Evangeliom tamen proprie illud dicitur Isetum et felix 
niujciiira, quod nobis primom per Joannera Baptistam, deindo per ip- 
snm Christum Dominiim, postea per Apofitolos cjiis Apostolarumqae 
ina-eseores prsedieatum est miiiido, Demn jam prcestitis&e, quod ab 
fxordio mnndi promisit, ac misisse, imo donavisse nobis Fill inn nni- 
cam, et in hoc reconciliationem cum Patre, remissionem peticatorum, 
otnuein plenitudinem, et vitam teternaiu. Ilistoria ergo deecripta a 
qaatuor Evangelistie, explicans, quomodo hsec sint facta vel adimpleta 
I Ciiristo, qtise docnerit et f ecerit Christus ; et quod in ipso credentea 
otunem habent plenitudinem, recte nuncupatur Evangelimn. Piie* 
dicatio item et Scriptura Apostolica, qua nobis exfionunt Apostoli, 
<inomodo nobis a Patre datus git Filiiis, et in lioc vita? salntisque om- 
oi», pecte ditdtiir doctrina Evangel ica, sic, nt ne hodie qnidera, si sin- 
cere sit, appellationem tarn pneclaram amittat. 

4. Dla ipsa Evangelii pitedicatio nuncupatur item ab Apostolo spi* 
ntm et ministerium spiritos, eo, quod effieax et viva fiat per fidem in 
IKribos, imo cordibus credontium, per Spiritnm Sanctum illuminan' 
tern. Nam litem, qujB opponitur spiritui, signiticat quidem omnem 
Wm extemam, sed maxime doctrinam legis, sine epiritu et fide in ani- 
laky non vi%'a fide credentium, operantem iram, et excitantem pecca- 
Quo nomine et rainisterium moiiia ab Apostolo nuncupatur. 
Hnc eoim illnd Apo&toli pertinetj Liiera occiflU^ spiritus vivijmU 
(S Con ill, 6). Et pseudoapostoli pra^dicabant Evangelium, lege fid- 
inixta, cormptura, quasi Cliristus sine lege non possit servai-e. Quales 
dicnntur Ebioneei, ab Ebione beerctico descendentesj et Nazarfei, 
01 et Minaei antiquitus vocabantur. Quos omnes nos damnamus, 
wre praedicantes Evangelium, docentesque per Spiritnm [al. Chri- 
tnm] Eolnm, et non per legem justificari credentes. De qua re mox 
Iqaetur sob titulo justification is copiosior expositio. 
5. Et qnamvis Evangelii doctrina collata cum Pharisffiorum doc- 


trina legis, visa sit, cum primnm prsedicaretor per OhriBtam, nova ( 
doctrina, qnod et Jeremias de Novo Testamento vatioinatUB ait, re- 
vera tamen ilia, non modo vetns erat, et est adhnc (nam nova dieitnr 
et hodie a Papistis, coUata cnni doctriiia jam Papistarum r^bepta) vetns 
doctrina, sed omninm in mundo antiquissima. 

6. Deus enim ah cetemo prcedesthmvit mundnm servare per Chri- 
stnm, et hanc siiam prsedestinationein et consilinm sempitemnm (xpe* 
ruit mundo per Evangdium (2 Tim. i. 9, 10). Unde claret reliponem.^ 
doctrinamque Evangelicam, inter onmes, qnotqnot fnemnt nnqnam 
sunt atqiie erimt, omnium esse antiquissimara. 

7. Unde dicimus, omnes eos errare turpiter, et indigna eetemo De/ 
consilio loqui, qui Evangelicam doctiinam et religionem nimcnpant 
uuper exortam, et vix XXX. annomm fidem. In quos competit illad 
Jesaiffi Prophetse : Vor hisy qui dicuntj malum esse honum^ et bonum 
malum^ quipanunt tenebras lucemy et lucem tenebraSy amarum duke^ 
et dulce amarum (Isa. v. 20). 



1. Habet Evangelium conjunctam sibi doctrinam de poenitentia Ita 
enim dixit in Evangelio Dominus: Oportet prcBdicari in nomine meo 
pcenitentiam et remissionem peccatorum in omnes gentes (Lnc. 
xxiv. 47). 

2. Per poenitentiam autem intelligimus mentis in homine peccatore 
resipiscentiam, verbo Evangelii et Spiritu Sancto excitatam, fideqoe 
vera acceptam, qua protinus homo peccator, agnatam sibi corruptio- 
nem peccataque omnia sua, per Verbum Dei accusata, agnoscit, ac de 
Ills ex corde dolet, eademque coram Deo non tantum deplorat et 
fatetnr ingenue cum pudore, sed etiam cum indignatione execratnr, 
cogitans jam sedulo do emendatione, et perpetuo innocentise virtu- 
tumque studio, in quo sese omnibus diebus -vitas reliquis sancte ex- 

3. Et hffic quidem est vera poenitentia, sincera nimirum ad Deum 
et omne bonum conversio, sedula vero a diabolo et ab omni male aver- 
sio. Diserte vero dicimus, hanc pcenitentiam merum esse Dei donnin, 



virinm nostramm opus. Jiibet eiHin Apostolus; Fidelem tnin- 
um diligenier erudire obsUUntes veHtatij si quando Deus his det 
pQniUmiiam ad agfwscendum veritatem (2 Tim. ii. 25), 

4 Jaui vero peccatrix ilia Evaugelica, qnm IctcrymU riffat pedes 
l)Qumi, aci Petrus, wmare jlefis d^ploransqus Domini aid abnegation 
m^pa, manifeste oetenduiit, quails esm debeat ijo^nitcnds aniinuB, eerio 
PpploraDs coiDmiasa peccafa (Luc. viL 38 ; xxii. 02). 

5. Scd et iilius ille coricuctur, et publicanus illo in Evangelio, cum 
Fkrifiieo eollatn&, pneeunt nobis forinulis adeommodatiiisiims peccata 
•wtrt Dea coutitendL ille diecbat: Pater, pecmvi in cwlum et oa- 
ramU/ Jam non *mm dignus vocari Jilitis tuus^fac me sieut unum 
dinmoenariia tuts (Luc, x v. 18, 19). Hie vero non audens elevai^ 
^coka in eoelani, pectus siiimi tuiidendo^ claioabat; DeiiB propitiuB 
•rio miki peccaiori (Lnt% xviii. 13)* Nee dubitamus, illos in gratiam 
iDai* e6S6 recepios* Etenini Joannes Apostolus: Si conjkeamur pec- 
iak UQ^tva^ iiiqiiit, Jidelis €st et juHus^ ut remiUat nobis peccata 
9oUm^ ft emundet nos ah oinni iniquitate. Si dixerimus : non pec- 
W/fttw, viendacem Jadfntis eum^ et sermo ejus non est in nabii 
t>. Gredinms autem^ banc confessionera ingenuam, quae soli Deo fit, 
privatim inter Deuni et peceatorem, vel palani io temi>loj nbi 
g ilia peceatorum eoufes&io recitatiir, sufticere, nee necesear 
ad remissiontJiu peceatorum consequendam, ut quis peccata 
^ ooutiteatur sacerdoti, siisurrando in aurea ipsius, ut vieiBsim euni 
bjwirionc mauuutn ejus audiat ab ipso absolutionein ; quod ejus rei 
fitc pni*ceptuiu ullum, uec exerapluia exstet in Seriptiu-is Sanctis. 
ftivid protestatur et ait; Delictum meum cognitum tibi feci^ et in- 
meavh non ohscondL Dixiy confitebor contini ms injusti- 
mtam. Domino ; ct tu remisisii impidatem peceati mei (Psa. 
taiL 5), Sed et Bominua orare noa docens, Bimiil et conHteri peccata, 
iijii: Sic orabitis : Pater nosier^ qui es in caelis, reniitte nobis debita 
mttra; €ic*tt et non refnittimus debitor ibus nostris (Matt, vL 12). 

7, Xeet^se est ergo, ut Deo Patri nostra confitearaur peccata nostra, 
^ emu pmxinio nostro, si ipsuni ofteiidimus, redeanius in gratiam. 
De quo oonfesaionis genere loqnens Jacobus Apostolus : Conjitefuini^ 
IM]mt, aUerutrum, peccata veMra (Jac. v. 16). Si quia vero peccato- 
o mole et tentationtbiiJ& perplexis oppreesuB, velit consiliam^ iuBti- 
VoL. IIL— S 


decent no6 exempla Evangelica. Dominus enim ad paralytlcutn, quem 
sanairerat, dicit: Ecce santta foetus es^ ns jposthac pecces^ ne quid de- 
tente tibi coniingat (Joh. v. 14). Ad adulteram liberatam idem dix- 
it: Vade^et ne posthac peccaveris (Joh. viii. 11). Qnibus sane ver- 
bis xion Bignificavit, fieri posse, lit homo aliqnando non peccet, dnm 
adhuc lu hac came \'ivit, sed vigilantiam aecuratumque stndiiim com- 
mendat, ut modis in quam omnibus adnitamur, et precibus a Deo 
petamus, ne relabamur in peccata, ex quibiis veluti resurreximus, et 
lie Tincamur a came, mnndo et diabolo. Zachseus publicanus in gra- 
tiam receptus a Domino clamat in Evangelio: Ecce^ dimidium bono- 
ram meorum^ Domine^ do pauperibuSj et si quem defraiidavi^ reddo 
quadruplum (Luc. xix. 8). Ad eundem ergo modiiin pi-sedicamns 
restitntionem et misericordiam, adeoqne eleemosynam vere poenitenti- 
bns esse necessariam ; et in nuiversnm Apostoli verbis hortamnr omnes, 
ac dicimus : Ne regnet peccatum in tnortali vestro corpore, ut ohedi- 
Otis ei per cupiditates ejus ; neque adcommodetis membra vestra 
dT^ma injustitice peocato, sed accommodetis vosmet ipsos Deo, velut 

«2? mortuis viventeSj et membra vestra anna justitiw Deo (Rom. vi. 

IS, 13). 

11. Proinde damnamns omnes impias quornndam Evangelica prse- 
^icatione abntentium voces, et dicentium: facilis est ad Deum redi- 
^x-i8. Christns expiavit omnia peccata; facilis est peccatorum con- 
^^onatio. Quid ergo peccare nocebit? Nee magnopei*e curanda est 
'Xi^^enitentia, etc. Docemus interim semper, et omnibus peccatoribus 
«^itam patere ad Deum, et hunc* omnia omnibus fidelibus condo- 

'Kiare peccata, excepto una iUo peccato, in Spiritum Sanctum (Marc, 
iii. 29). 

12. Ideoque damnamus et veteres et novos I^ovatianos, atque Ca- 
thaiofi. Damnamus imprimis lucrosam papse de pcenitentia doctri- 

nam; et contra simoniam ejus simoniaeasque ejus indulgentias illud 
TBurparaiis Simonis Petri judicium: Pecunia tua tecum sit in per' 
ditionem : quoniam donum Dei existimasti parari pecuniis. Non 
eft tibi pars neque sors in ratione hac. Cor enim tuum non est 
rectum coram Deo (Act viii. 20, 21). 

13. Improbamus item illos, qui suis satisfactionibus existimant, se 
pro oommissis satisfacere peccatis. Nam docemus, Christum uiium, 
20orte vel pasrione sua, esse omnium peccatorum satisf actionem, pro- 


pitiationem vel expiationem (lea. liii. 5 ; 1 Cor. i. 30 ; 1 Job* ii. 

Interim taraen, quod et aute diximusj mortificatioiiera caniis ur 
non defiinimus: addimus tamen, banc non obtrudeiidam esse Deo 
perbe pro peccatoram satisfactioue^ sed prsestandam humiliter, 
itigenio filiorum Dei, ut obedientiam novaui, gratitiidinis ergo, 
consecnta, per mortem et satisfactionem FiJii Dei, liberatione, et 
naria Batiafactioiio. 

De vera Fidelium Justificatione. [Conf, Aug,, Aet* IV»] 

1, Justificare significat Apoatolo in dispiitatione de jiistificati 
pecoata remittfere, a culpa et p«ena absolvei'e, in gratiam reci 
et jiistum proniuiciai'e* Etenim ad Romanes didt Apostolus 
esty qui JusUjicatj quis ilh^ qui conilejnnet t (Rom. viii. 33) oppoi 
tur justificare et condemnai*e. Et in Actis App, dicit Apostolu8: 
ChHatum adnunciatur nobis remisaio peccutorum : et oJ omnA 
a quibus non potuisiia pei' legem Moaia justijicaHy per hunc ami 
qui credit J justificcUur (Act. xili, 38, 39). Nam in lege quoqua 
proplietis legimus; Si lis fuerit orta inter aliquoa, et venerint 
judicivm^ jiidieent cos judices justijicentque justum, et impient * 
eondemnent irnpium (Dent xxv. 1). Et: Vm illia, qui juati^ci 
impinm pro muneribus (Isa, v. 23), < 

2, Certigeimum est auteni, omnes nos esse natura peccator^ et : 
pioSj ac coram tribmiali Dei convictos tmpietatis ct I'eos mortis. I\ 
tificari antem, id est, absolvi a peccatis et niortc, ii judice Deo, sol 
Christi gratia, et nullo nostro merito aut res[>ectti. Quid enim ai^ertil 
quam quod Paidue dixit? Omnes peceaveruntj et destitnuntur ^lof\ 
Dei, Justijicantur antem gixUia per iUius ffratiam, p>cr redempti 
nem, qme est in Christo Jcsu (Rom. iii. 23, 24). 

3- Etenim Christus peccata mundi in Be recepit et eustulit, divlaj 
que justitiiB satisfecit. Deus ergo propter solum Cliristum passu 
Bt lesuscitatimi, propitius est peccatis noatris, nee ilia nobis irapnlj 
iuiputat auteni justittam Chri&ti pro nostra; ita, nt jam simus Q 
solum niundati a peccatis et purgati, vel eancti, sed etiara donati \ 
titia Christi, adeoquo absoluti a peccatis, morte vel condernnatioi 
'uBti denique ac beeredes vitas eetemEe. Proprie ergo loquendo, O 

.ns nos justificat, et duntaxat propter Christum justificat, non i 


putaiis nobis peccata, sed iinputans ejus nobis justitiam (2 Oor. y. 21 ; 
Rom. iv. 24, 25). 

4. Qaoniam vero nos justificationem banc recipimns, non per vIIk 

opera, sed per fidem in Dei misericordiain et Christam, ideo docemus 

et credimoB cum Apostolo, bominem peccatorem jnstificari sola fide 

in Christoni, non lege, aut nllis operibus. Dicit enini Apostolos: 

ArbitramuTj fde justificari hominem ahaqvs operibus legia (Bom. 

iii. 28). Item: 8i Abraham ex oj>eribu8 ju8t\ficatus fuit^ habet^ 

quod glorietury sed non apud Deum, Quid enim Scriptura dioitf 

Credidit Abraham Deo^ et imputatxim est ei ad justitiam. At ei^ 

tjui non operatury sed credit ifi earn, qui jtistificat impiumy impur 

tatur fides sua ad justitiam (Rom. iv. 2-5). Et iterum : Oratia estis 

servati per fidem^ idque non ex vobis^ Dei domcm est Non ex operi- 

iuSj ne quis glorietuTy etc. (Eph. ii. 8, 9). Ergo, quia fides Christum 

jn stitiam nostram recipit, et gratiss Dei in Cbristo omnia tribnit^ ideo 

fidei tribuitur justificatio, maxime propter Christum, et non ideo, quia 

aoetrum opns est Donum enim Dei est. Cetenim nos Christum fide 

Jie<5ipere multis ostendit Dominns, apud Joan. cap. vi. ubi pro credere 

ponit manducare, et pro mandncare credere. Nam sicut manducando 

dljum recipimns, ita credendo participamus Christnm. 

5. Itaque justificationis beneficium non partimur, partim gratis 
ei, vel Christo, partim nobis, aut dilectioni operibusve, vel merito 

ostro, sed insolidum gratise Dei in Christo per fidem tribuimus. Sed 

^X, Don possent Deo placere dilectio et opera nostra, si fierent ab in*' 

-j instis; proinde oportet nos prins justos esse, quam diligamus aut facia-. 

loans opera jnsta. Jiisti vere efficimur, qnemadmodnm diximus, per 

jBdem in Christnm, mera gratia Dei, qui peccata nobis non imputat, 

sed justitiam Ohristi, adeoqne fidem in Christum ad justitiam nobis 

imputat Apostolus prseterea apertissime dilectionem deriviGLt ex fide, 

dicens: Finis prcecepti est caritaSy ex puro cordey eonscientia bona, 

djide nan ficta (1 Tim. i. 5). 

6. Qnapropter loqnimur in hac causa non de ficta fide, de inani et 
otioea, aut mortua, sed de fide viva vivificanteque, qusB propter Chri- 
8tam, qui vita est et vivificat, quern comprehendit, viva est et dicitur, 
ac se vivam esse vivis declarat operibus. Nihil itaque contra hanc 
nofitram doctrinam pugnat Jacobus, qui de fide loquitur inani et movs 
toa, quam qnidam jactabant, Christnm autem;:intEa m.yp 


fidem non habebant. Idem ille dixit, opera justificare, non oontm*' 
dicens Apostolo (rejicienduB alioqui), Bed o&tendens Abrahamuin vivam 
justificantemque fidem snam declaravisse per opera (Jac. ii.). Id 
quod omneB pii faciunt, qui tamen soli ChriBto, nuUis Buis operibas^ 
fidnnt. Iterum enim Apostolus dixit : Vivo jam non ego, sed vivit 
in me Christtis. Vitam autem, quam nunc vivo in oarne, per fidem 
vivo Filii Dei, qui dilexit fne, et tradidit aemetipaum pro me. Non 
adspemor gratiam Dei. If am si per legem est justitia : igitur Chrir 
stus frtMtra mortuus est, etc. (Gal. ii. 20, 21). 


Db Fide, et Bonis Operibus, Eorumque Meroede, et Mebito HoMnng. 
[Coot. Aug., Art. VI., XX.] 

1. Fides enim Christiana non est opinio ac bumana persuasio, sed 
firmissima fiducia et evidens ac constans animi adsensus, deniqne oer- 
tissima cojnprehensio veritatis Dei, proposit» in Scripturis et Symbolo 
Apostolico, atque adeo Dei ipsius summi boni, et prsecipue promissio- 
nis divinae, et Christi, qui omnium promissionum est colophon. 

2. Hsec autem fides menim est Dei donum, quod solus Dens ex 
gratia sua, electis suis, secundum mensuram, et quando, cui, et quan- 
tum ipse vult, donat, et quidem per Spiritum Sanctum, mediante pr»- 
dicatione Evangelii, et oratione fideli. Ilaec etiam sua habet incre- 
menta ; quse nisi et ipsa darentur a Deo, non dixisseut Apostoli : Do- 
mine! adauge nobis fidem (Luc. xvii. 5). 

3. Et hsec quidem omnia, quse hactenus de fide diximus, ante nos 
ita docuerunt Apostoli. Paulus enim : Est autem fides, inquit, eorum, 
quce sperantur, vKoaraai^, vel suhsistentiafirma, et earum rerum, quot 
non videntur, l\hy\o^, id est, evidens ei certa rei comprehensio (Heb. 
xi. 1). Et idem iterum : Quotqu^t sunt promissiones Dei, inquit, per 
Christum sunt etiam et per ipsum Am^n (2 Cor. i. 20). Ad Fhilipp. 
idem ait, donatum esse ipsis ut credant in Christum (PhiL i. 29). 
Item : Deus unicuique partitus est mensuram fidei (Rom. xii. 3 ; 2 
Thess. iii. 2). Euraus: Non omnium est fides, ait, neque obediunt 
omnes Evangelio (Rom. x. 16). Sed et Lucas testatur et ait: Et ere- 
diderunt, quotquot erant ordinati ad vitam (Act. xiii. 48). Unde 
idem iterum fidem nuncupat, fidem electorum Dei (Tit i. 1). Et 



^^f^niin: Fides est ex audit u^ auditus autem per verbum Dei (Rom. 

^ ITji, Alibi ssepe jiibet orare pro lide. 

*i". Idem ille Apostolus ^/&/<??/i \oeat ^^eacem ct sese exserenteia per 
^l^^^ionem (Gal* v. 6), Ilia coiis^ieutiain quof|ue pacilieat, et libeiinn 
*'i Deum aditum aperit, ut cum tiducia ad ipsum accedunms, et ob- 
^^noauine ab eo iitilia et necessaria. Eadem retiiiet iios in oftit-io, quod 
I*«*o debemui* et proximo, et in adversis patieiitiam tirmat, et L^onfes- 
►^••nem vemm format at que facit, et, lit imo verbo omnia dicam, om- 
Ills generis bonos fructiis et boua opera pi*ogignit (Gal. v. 22 sqq.). 

^. Doceinns enim, vere bona opci*a euasei ex viva fide, per Spiritnm 
^aiietiim, et a tidelibas fieri secnndma vohmtatem vel regulam Verbi 
Dei. Nam Petrus Apostolus : Ofttni (ulhibitu studio^ iuquit, sub- 
^fnnixtmie in fde vestra mrtutmn^ in viriute vera scientiam^ in sci- 
enri't vera (emperantiam^ etc. (3 Pet i, 5^7). Diximus autem an tea, 
fegern E>ei, qua? voluntas Dei est, fornmlam nobift pnEseribere bouo- 
fnm operum. Et Apostolus ait : Htve est voluntas Dei^ smictijicatio 
^Hra^ Ht abstineatis ab immunditie, et ne quis opprhnat autfraudet 
»'< nffftio fratrem sunm (1 Tbess. iv. 4^). Eteuim uou probautur 
t*eo opera, et uostro arbitrio deleeti cultiis, quu« Paulus nuneupat; 
*^^h^fit\<ricHag (Col, ii. 18). De quibus et Dpmiuus in Evaugeiio; 
-^mtra file mhmt^ ait, doeentes doctrinas prmcepta hominum (Matt 

<*. Improbamus ergo hiijusmodi opera ; adprobamus et nrgcmus ilia, 

I'^spfiunt ex voluntate et iruiudato DeL Ilia ipsa fieri debent, non iit 

^1^ promereamur vitam ffiternam. Donuni Dei enim est, nt Apostolus 

^*^vita ffitema, neque ad ostentation em, quam rejecit Dominus (Matt 

^vUieque ad qua^etum, quern et ipsum rejecit (Matt xxiii.), sed ad 

Rioriam Dei, ad ornandam vocationem nostram, gratitudiiiemquo Deo 

ndam, 0t ad utilitateni prnxiuii, liursus enim Dominus noster 

Evangelio dieit: Sic luce^it lux vestra coram Aominibus^ nt ifideant 

^atra opera bona^ et ghrificent Patrem^ qui in cmlis est (Matt. v. 10). 

8ed et Aix)8tolu8 Paulus: Ambulate digne vomtione vestra (Eph. iv. 

h Item: Quid^juid egeriiis^ inquit, aut sermons ant facto ^ mnnia 

in nomine Jesu jacite, gratias agentea Deo et Patri per illnm (Col, 

i, 17). Idem: Semo^ q\wd suuin est^ qiiterat, sed quisqiie quod 

^ii^rius (Phil. ii. 4). Et: Discant et nostril bona opera tueri ad ne* 

ios usas^ ui non sint infrugiferi (Tit. iii. 14), 




7* Quaravis ergo doceamus cum Apostolo, bominem gratis juRtift 

per fidem in Chrietiiiii, ct non per idla opera bona, non ideo tfttneiT 
vilipendimuB aut conderanamus oi^era bona. Cum sciamus, honiiueia 
riec coiiditura nee regenituni esse per tidein, iit otietiir, eed potitis. 
iiidesinenter, qnaa bona et ntilia sunt, fadat, Etenim id Erauge^li 
dicit DamiDiis: £ona arbor bonuni ftuctwn adfert (Matt. xii. HZ\ 
Et itenim : Qidd in me fnaiiet^ pluriinum fruciutti adfert (tfolu 
XV. 5). Deciqiie Apoetolus: Dei stunits creaturaj ait, conditi 
Christo Jesu ad opera bona^ quas pr(Epatamt J}eti9^ fU in eia 
le77iiis (Epli. ii. 10). Et itenim: Qui tradidit aetnMipsum pro nohii^ 
ut redhaeret ab omni iniquitate et tnuruhiret »tbi populum peoh 
Hareni^ itviaforem bom>rum op&nim (Tit. ii. 14). 

8. Damnum us itaque omnes, qui bona opera cootemniint, non ca- 
randa et in ntilia esse blaterant. Interim, qnod et antea dictum est, 
non sentimos, per opera bona nos servari, illaque ad salutem ita esse 
necessaria^ ut ab&qito iilis nemo imquaiii sit eervatns. Gratia enim 
soliu&c[ue Cliristi beneficio servamur. Opera neeeasano ex tide pi^ 
gignuntor. At improprie liis ealua attribuitur: qua? pnjpriissime ad- 
seribitnr gratia^. Notissima enim est ilia Apostoli sententia: Sipf 
gratiam^ jam non ex operihu^ : guandoquidetn (fratia^ jam non 9^ 
gratia. Sin ex operibud^ jam non ex ffratiaf ^uandoquid^n jd^ 
opus^ non est opus (Rom. xi. 6). 

9, Placcnt vero adprobanturqne a Deo opera, qiiie a nobis fiiint per 
fidem* Quia illi placent Deo, propter Mem in Christum, qui faciimt 
opera bona, qua3 insuper per Spiritum Sanctum ex gratia Dei fiiiot 
fact-a. S. Petrus emm : In qxiavis ffent€, inquit, qui timet ipmn ^i 
operatur justitiamj is acceptus eat illi (Act x. 35). Et Paulas: Non 

deainunus orarepro vobis, ttt ambideiis ditpie DominOj utper omfM 

^B pktoeatisj in omni opere bono ftnictiJicaTdee {CoL i. 9, 10), Itaque 
^^ verasj non falsas aut pbilosophicas virtutes, vere bona opera et genuiha 
■ Cbristiani hominis officia sedulo doeemus, et quanta possnmus, dili* 

L gentia veliementiaque omnibus incnlcamus, vituperantes omnium illo- 

^^^ mm et deeidiam et bypocrisin, qui ore Evangelium landant et pro- 
^^m fitentnr, vita aiitem turpi dedecorant, proponentes liac in causa hoi 
^V biles Dei tninas, amplas deniqne promissiones Dei, et liberalia p 
r mia, exhortaudo, consolando, et objurgando, 

^^L 10. Etenim doeemus, Deum bona operantibus aniplam dare mei 

I jaxta illatn propheto sententiam : Oahiie ^mcem tuam a jUtu : 
mam ei-it tnercsa &peri tuo (Jer. xxxK 16V lu Evangelic qiioque 
dixit Doininus: Gandete et exuliatej quia inerces vsMrt^ multa est in 
coiis (ilatt. V, 12), M qui dederit uni ex miniviia tneis poculum 
Qqudfrigidi^^ amen dico vobia^ mm perdet meroedem auam (Matt. x. 
^JL Eeferimus tamen meroedem hana, qfiaiii Domiiius dat, iion ad 
loeritam homiuis accipientis, sed ad bonitateun vcl liberal itatem, et 
viefitnteai Dei promittentis atqiie daiitis, qui, cum Diliil debeat ciii- 
■pini^ promisit tamen, &e euis cultoribuB iidelibiis mercedern daturum : 
qniiDterim dat eis etiam» ut ipsum colaut Stmt mnlta pra^terea In- 
diana Deo, et imperfecta pbirima invenitmtiir in oi>€ribus etiam t*anc 
toniin; quia vera Dens rocipit in gratiam et coinplectitur propter 
Chriitum operantee, mercedern eis promieaam persolvit, Alioqui enim 
jtLHitiip nostfce coraparantur panno menstniato (Isa. Ixiv. 6). Sad et 
tkjitiimiB dieit in Evangelio: Cumfeceritis ojn?iia^ quoi prceeepiu auM 
Vdbii^ dicitey servi inutile^ sunius : quod debuimtia Jacere, Jecimus 

IL Tametei ergo doceamus, mercedern dari a Deo noBtris beiiefactiB, 
Aual tamen doccmiis cum Augustino, coronare Deum in nobis non 
Dieriu no&tra, sed dona sua* Et proinde qiiidqnid accipimus merce- 
lidmns gratiam quoque esse, et magis quidem gratiam quam mer- 
m: quod, qnm bona facimus, per Deiim magis, qiiam per nos ip- 
•Qfifaeimus: et quod Pauhia dicat: Quid Aai^^^ quod iiofi accepistif 
S^ vera uccejnstij quid gloi^iaris^ qtmm non acceperis? (1 Cor. iv. 7), 
Etqaod Line oolleg^t baatns martyr Cyprian us : In nulla nobis glorian- 
r, quando nostrum nihil sit. Daumamus ergo illos, qui merita 
iwnmflin sic defendunt, ut' evacuent gratiam Dei, 

EP CAP. xvn. 

Catbolica et Sakcta Dei Eoclesia, et Unioo CArrre Eoclesle. 
I [CoNF. Aug., Akt. VIL, VIIL] 

] 1. Quando autom Deus ab initio ealvos vohiit fieri homines, et ad 
InilioQem veritatis venire, oportet omnino eemper fiiisse, nunc esse, 
Ifld fiiiem usque eeculi futuram esse Eccle&iam, Id est, e mundo evo- 

^ Kindler reads ei for ut — n tfpogmphical error. 



catiTDi vel collectum c^tum fidelinin, sanctoniin, inqnain^ omtimi 
comiminionem, eoriim videlicetj qui Deum veruin, in Cliristo Serva* 
tore, per verbnm et Spiritiim Saiictuin vere cognoscuiit et rite colunt^ 
deniqiie omnibus bonis per Chri&tum gratuito oblatis fide participant 
Sunt ifiti omnes nuius dvitatis cives, viventes 6ub eodcni Domino, sab 
lisdem legibus, in eadem omnium bononim participatione. Sic euim 
ho8 concives sanctormn et d^meUicas Dei appellavit Apostolus (Eplw 
ii. 19): Sanctos appellans fideles in terns, sanguine Filii Dei sanctifr 
catos (1 Cor. vi. 11). De qnibus onmiuo intelhgendna est Symboli 
articulus: Credo Bauctam Ecclesiani Catholicanij Banetornm commH' 

2. Et cum semjier unus modo sit Deus, unus Mediator Dei et honii* 
num Jesus Messias, uuus item gre|^is miiversi pastor, uuum hujns oav 
jioris caput, umis deniqne Spiritus, una sabis, una fides, nnnm testa^i 
ineutum vel fowius; iieeessario couserpiitiiF uuam duotaxat e^^se Eccle^ 
siam : quam propterea Catliolieam nuncupamus, quod sit nnivei-salifl^ 
ft dilTiinduttn' per onmes mnndi partes, et ad omnia se tern pom eJM 
tendal, nuVlis vel lociis inelusa vel temporibus. Daniuamus ergo Donft' 
tistas, qui Ecclei^iam in nescio quos African coarctabant augulos. Ni 
Rtnnauensein adprobamus clerutn, qui solaui prope Bonianam Eccle 
ftiuin venditat pro Catholiea. 

-3. Didncitur quidem Ecdesia in partes vel species varias, non qoo 
divim aut dlvnlsa sit in senietipsaj sed niagis propter membrorum il 
i|>sa divei^sitatem distincta. Aliani cnim faciunt Ecclesiani militaa 
fern, aliam vero triumpbantem, Militat ilia adhuc in terris, et oertJ 
cum came, cum nmndo, et princi|>e mundi bnjiis, diabolo, cum pecciii 
atqne iiioite. Ila^c vero rude jam douataj in coelo triumphat de isl 
devictis omnibus, et exuUat coram Domino: nihilominiis habent illi 
inter sese communionem, vel conjuuctioucm. 

4 Et militans iu terris Ecclesia Rimper plurimas babnit particul 
ecclesias, quj© tamen omnes ad nnitatem Catliolicce EeclesiiB refenu 
tnr, llcec alitor fuit institute ante legem inter patriarcbas, aliter 
Mose per legem, aliter a Christo per Evangelium. Vnlgo nunieraiiU 
fere duo |jopuli, Israelitanim videlicet et gentiuni, vel ennim, qui 
Jndfeis et geiitibus collecti sunt in Ecclesiam, testamenta item d 
vetus et novnm. Omnium tameu bornm populorum iina ftiit et 
societas, una sains in nno Messia, iu quo ceti membm unius corpof 


Bub imum capnt oounectnntnr omnes, in eadem fide, etiam de eodeni 
dbo et pota spirituali participantes. Agnoscimus hie tamen diverea 
foisse tempora, diverea Bjtnbola promissi et exhibiti Messise, subla- 
tigqiie cserimonialibns, lueem nobis illnstriorem lucei^e, et dona auo- 
tiora donari, et libertatem esse pleniorem. 

5. HsBc Ecdesia Dei sancta vocatur domus Dei viventis, exstrncta 
ex lapidibns vivis et spirituab'bns, et imposita super petmm immotam, 
super fandamentntn, quo aliud collocari non potest : et ideo nuncu- 
patnr etiam colnmna et basis veritatis (1 Tim. iii. 15). Non errat ilia, 
qnamdin innititnr petrsB Christo et fundamento Pi'ophetarum et Apo- 
stolornm. Nee minim, si eiret, quoties deserit ilium, qui solus est 
Veritas. Vocatur Ecclesia etiam virgo ac sponsa Christi, et quidem 
miica et dilecta. Apostolus enim : Adjunxi voSy inquit, uni viroy ut 
virgiiiem oastam ex/nberetis Christo (2 Cor. xi. 2). Vocatur Ecclesia 
grex ovinm sab nno pastore Christo, idque apud Ezechielem in Cap. 
IXXIV. et apnd Joannem in Cap. X. Vocatur item corpus Christi, 
qnia fideles sunt viva Christi membra, sub capite Christo. 

6. Capnt est, qnod in corpore eminentiam habet, et nude corpus 
ritam haurit, cnjus spiritu regitur in omnibus, unde et incrementa 
et, ut crescat, habet. TJnicum item est corporis caput, et cum corpore 
Iiabet congruentiam. Ei^o Ecclesia non potest ullum aliud habere 
caput, qnam Christum. Nam ut Ecclesia est corpus spirituale, ita 
caput Iiabeat sibi congruens spirituale, utique oportet. Nee alio potest 
r^ spiritu, quam Christi. Paulus quoque : Ipse est caputj inquit, 
corporis eeclesicej qui est principiunijprimogenitus ex mortuisy nt sit 
ipH in omnibus p^nmas tenens (Col. i. 18). Et idem iterum : Ohristus 
eH, inquit, caput ecdesice, qui idem salutem dat corpori (Eph. v. 23). 
Et rnrsns : Qui est caput ecdesicdj ait, quce corpvs iUiuSy complefnen- 
turn ejusy qui omnia in omnibus adimplet (Eph. i. 22, 23). Item : 
Adokscamus in ilium per omnia^ qui est caputj nempe ChristuSy 
in quo totum corpus^ si compingatur, incremeiUum capit (Eph. iv. 
15, 16). 

7. Non probamus ergo doctrinam cleri Komani, facientis suum ilium 

Bomanum Pontificem CatholicsB in terris ecclesise militantis pastorem 

nniversalem et caput summum, adeoque verum Christi vicarium, qui 

lubeat in Ecclesia plenitudinem, ut vocant, potestatis, et dominium 



8. Docemns enim, ChriBtnm Dominnm esse et manere onieam pn^ 
torem iini\^rBaIem, Bummum item Fontificem coram Deo Patoe, ae in 
Eccle&ia ipsum omnia pontificis vel pastoris obire fiaen^ 
usque sfficuli, ideoque nullo indigere vicario, qui abeentia eat Ghriirtui 
vero prsesens est ecclesise, et caput vivificum. Hie Apoatolis hub 
Apostolorumque Buccessoribus primatnm et domiDinm iu Eocleeia se- 
vcriesime prohibuit [Quicunque ergo huic illustri veritati oontiidi- 
centes reluctantur, et in Ecclesiam Cliristi diveraam inducnnt gube^ 
nationem, quis non videat, eos illis potius esse adcensendos, de qnibos 
Apostoli Christi vaticinantur, Fetrus (2 Pet. ii.), et Faulus (Actxx^ 
2 Cor. xi., et 2 Thess. ii.), et aliis quoque in looist]^ 

9. Sublato autem capite Bomano ; nuUam inducimuB in Ecclesiani 
Christi araKlav^ vel perturbationem : cum doceamus, gabemationeia 
Ecclesise, ab Apostolis traditam, nobis Bufficere ad retinendam in jnab^ 
ordine Ecclesiam, quae ab initio^ dum hujusmodi capite BomaBO, qnak> 
Iiodie dicitur Ecclesiam conservare in ordine, carult, atactica vel inor- 
diuata non fuit Servat quidem caput Bomanum tyrannidem suaiiu 
et corruptelam inductam in Ecclesiam : sed impedit interim^ oppug- 
nat, et, quantis potest viribus, exscindit justain ecclesiffi reformatio- 

10. Objicitnr nobis, varia esse in ecclesiis nostris certamina atqiie 
dissidia, postcaquam se a Komana sepamrunt Ecclesia, proinde non 
esse eas Ecclesias vei*a8. Quasi vero nuUte unquam fuerint in Ec- 
clesia Eomana sectse, nulla unquam dissidia atque certamina, et qui- 
dem dc religione, non tam in scholis, quam in cathedris sacris, in 
medio populi instituta. Agnoscimus sane, dixisse Apostolum: Dem 
no7i est Deus dissensionis, sed pads (1 Cor. xiv. 33). Et: Cum aii in 
vobis ceraulutio et contention an non camcUes estist (1 Cor. iii 3). 
Negari tamen non potest, Deum fuisse in Ecclesia Apostolica, et ApoB- 
tolicam Ecclesiam fuisse Ecclesiam veram, in qua tamen faermit con- 
certationes et dissidia. Eeprehendit enim Fetrum Apostolum ApoBto- 
lus Paulus, ab hoc dissidet Barnabas (Gal. ii.). Certamen grave exo- 

^ The passage inclosed in brackets was substituted by BalliDger fiNT tha fcOovri^l 
* Qu<B veto Romanenses Jingunt de ministtriali capite et titulo servi i 
ripimui, Exptrimur enim voce$ illas inanes jactari, et papam i 
Christi et efferre ae adversus Deum^ adeo ut in temph Dei tedmt i 
2 Thess. ii.' See Niemeyer, p. 501, 



nmr m Ecclesia ADtiocliena inter eos, qui inium Cliristiim praxlica- 
Uuit: iiciit commeinorat Lucas in Actis Apost., Cap* XV. Gravia &em- 
(ler fueniiit in Ecclesia certaraiiia, et disseiiseruiit inter sese dc itibiie 
im levibus doctoi'^es ecclesisB piu^clarisaimi, ut ex his coiitentiouibus 
kerlin Eciilesia iion id ess© desiiieret, quod erat, Ita eniin placet Deo, 
di^diis ecclesiasticis uti, ad gloriam nomitiis sui, ad iUustraiidam de- 
niqne ventatem, et ut qui probati sunt, rnanifesti liant 

11, Ceternm, ut non agnoscimus aliud caput Ecclesia* quam Cliri- 
ita non agnoscimus qoamlibet Ecclesiam, qute se %^eTu!itat pro 

veram esse Eccl^iam ; sed ilium doceinua veram esse Ecclesiani, 
iii qua signa vel notsB inveniuntiir Ecclesise vera?, imprimis vero Verbi 
i legitima xel sincera pnedieatioj prout nobis est tradita in libris 
taram et Apostolorumj qui omnes ad Cliristum dedueont, qui 
igelio dijEit: Oves vievt. vocetii meam aiidiunty et ego eognosco 
d Kqunntur me^ et ego vitam mternam do eis, Alienum autem 
mitiuntxir^ sed fugiuni^ ab eo^ quia non fwveruni vacem alieno- 
> (Joh. X. 4, 5, 27, 28). 

12. Et qui tales sunt in Ecclesia, hi nnam habent fidem^ uuum epiri- 
et idcirco unum solum Deum adorant, solum hunc in spiritu et 

cohmt, hunc ex toto coinie et oranibus viribus solum diligimt, 
per Christum mediatumni et intercessorem unicuni invocant, 
Christum fidemque in ipsom mdlani qua^ront justitiani et vitam; 
Chfifltnm solum caput et fund amen turn Eeclesife agnoscunt, ac 
hoc tmpositi quotidie se ixenitentia reparant, patientia impositam 
crucem ferunt, eed et caritate non ticta cum omnibus Christi 
bris eounexi, liac se declarant diBcipnlos esse Christi, ]>erHeve- 
lo in vinculo pacis atque mutatis sapcte; simul et participant 
nentis a ChriBto institutie, et ab Apostolis traditis: neque his 
uluntur, quam uti acceperunt a Domino. Notum est enim om- 
illad Apostoli: Ego enim aeeejn a Dofnino, quod et trculidi 
(I Cor. xi. 23)« Froinde damnamua illas ecclesias, ut alienas 
Tem Cliristi Ecclesia, quae tales nou efunt, qnales esse debere audivi- 
titciinque interim jactent success ion em opiscoporum, niiitatetn, 
mtiquitatein. Qninimo pnecipiunt nobis Apostob, ut fugiannis 
trtam et Babylonem, et ne participemus cum hac, nisi et plaga- 
Dei participeB esse velimus (1 Cor. ^-14, 21 ; 1 Job. v. 21 ; Apoc 
4; 1 Cor.vLe). 



13. Coinmuiiionem vero cum Ecclesia Christi vera tanti facimns, 
iiegemus eos coram Deo vivere posse, qtii ciiui vera Dei Ecclesia no 
corn III unicaut, eed ab ea se sepamiit. Nam ut extra arcam Noe m 
emt uUa saliis, j^^eixainite miindo ip diluvio, ita credimns, extra CkE 
stmii, qui &e electis in Eceleeia friiendum prtebet, nnllam esee salutei 
certatu ; et proiiide daceinuSj vivei'e volentes noii oportere separari 
vera Christi Ecdesia. 

14. Sigiiis tamen comiiiemoratiB iion ita arete inchidimus Ecelesiai 
nt otniies iUos extra Ecclesiam esse doceainus, qui vel saci*atnetitis «< 
participatit, non qiiideiri volentes, neque per contemtiim, sed uecesB 
tate potius iuevitabili coactij noleiites ab iis abstinent, aut iis carenl 
vel in quibufi aliquando deficit fides, non tamen peiiitns exstiiiguit5 
aut prorsus desinit: vol in quibus infirraitatis vitia atqiic erroresinfl 
niuntur. Sciiinis eniiu, Denui aliquot habuisse in mniido anncofi,«( 
tra Israelis reinpiiblicam. Scimus, quid populo Dei evenerit in 
tivitate Babjlonicaj in qua sacrificiis Buis earuerunt aunis septnsginl 
ecimus, quid evenerit S. Petro negatori, et quid quotidie eveniresok 
eloetis Dei tidt^libns, errantlbus et iufiruiis, Scimus pneterea, qua 
Apostolorum tenqK>ribnfi fuerint Galatarum et Coriotbiorum eccl< 
in quibns multa et gravia accusal Apostolus scelcra, et tameu m 
eu^mt easdem aanetas ChristL ect^lesias. 

15. Quiiiimo tit aliquando, nt Deus jnsto jfidieio veritatem verbi 
fidemque Calliolicauj, et cultum Dei legitimuin sic obscurari et cf 
velli siuatj ut prope videatur exstincta, et nulla amplius superesse 
clesia: eicuti faetntu videmus Elite et aliis tempoiibuB. Interim In 
Dens in hoc mundo et in liiBce tenebris suos illos veros adaratores, 
pancos, sed septem mill la ae plures (1 Reg. xix, 18 ; Apoc. vii. 4, 9). Nl 
et Ajx)stohis clamat: Solidufn fandam-entuTn Dei stat, habens siyi 
eulum hot\ novit DominuSy qui mnt sui ! etc, (ii Tim. ii. 19)* U 
et Ecclesia invisibilis appellari i>Dtestj uou, quod homines sint iu' 
biles, ex quibus Ecclesia colligitur, sed qnod oculis nostris absocfl 
Deo autem eoli nota, judicium Innnanum ssBpe subterfngtat 

16. Rursns non omnes, qui uuraerantur in Ecclesia, sancti et 
atqne vera sunt ecclesipe membra. Sunt enirn hypocrit^^ innlti^ 
foris Verbum Dei audiunt, et sacramenta palam percipiiint, D«( 
qnoquo per Christum invocare solum, Christum oonfiteri, jtistit 
suam unicam, Denm item colere, et caritatis officia exercere, 



ii»e m calaiiiitatibus ad tempus perdiirare videntnr; sed iiitiis vera 

Sjiiriln8 illmniiiatioite, ct iide aiiimiqiic fiiiiceritate, et finali pei'seve- 

rautia desticuuntur. Qui etiain, L|iiales sintj taiidem deteguutur fere. 

Joannes enim Apostolus: Exierimt ^ nobu^ inquit, sed twn erant ex 

mbii, Nam si faisseiit ex nobis, penamisissent utique nobiscum 

(1 Joli. il19). Et tauien, dura hi simiilaut pictatem, licet ex Eecle^ia 

non fiinr, numerantur taineii in Ectlesia: giciiti proditores in republifa^ 

pBDsqnam detegantur, inimerantiir et ipsi inter eives, et qiiemadmo- 

dnin lolium vel zmmm et palea inveDiimtiir in tritit'o, aiit eieut striimaj 

et tamoras inveniiuitiir in integro eorpore, cum re vera iiiorbi et de- 

formitates eint veriua corporis, qiiarn membra vera. Proiiidc Ecclesia 

Dd recte eotn^iaratur sagenaa, qute oiniits generis pisces attrahit, et 

ifTo, in quo inveniiiiitur et zizania et triticiim. Ubi nnixime cavere 

oportet, ue ante tempus judicemns, et excludere ubjicerequc, ant ex- 

cbdere conemur eos, quo© Dominns excludi abjiciqne non vuU, aut 

qooe sine jacttira Ecelosice separare non pogsumus. Rui'sus vigilau* 

dtun est. ne, stertentibus pi is, impii proficiendo damnum dent Ecclesisa 

(Matt, xiii. !s25). 

17. Observandum prceterea diligcntcr docemus, in quo i>otis8imnm 
Ktdta Veritas et anitas Ecclesia?, ne temere ecliismala exeiteams, et iu 
Eccl^ia fove^mus. Sita est ilia uon in ca^rimoniis et ritilnis extcrais, 
«d magis in veritate et unitatc iidci Cathulicce. Fidcti Catliolica non 
est nobiti tradita humanis legibus, sed Scripfcura divina, cujus compen- 
4iDm est Synibolnm Apostoltcum, Unde legimuB,apud veteres ritnum 
diversitatem vanaui, sed earn liberam, qua nemo unquam existi- 
t dissulvi nnitatem eeclesiasticam. In dogmatibus itaque et in 
concordiqne piiBdicatione Evangelii Cliristi, et in ritibus a Do- 
diserte traditis, dicimus veram EeclesifB constare concordiam; 
libi illain maxirne Apostoli sententiani urgemns* Quoiquot itaque 
f$rt€eii tttnnuji^ hoe sentiamus. Quod si quid aliter sentitin^ hoc 
e vobis Deus revdabit Attamen in eo, ad quod pervenirnug^ 
ndem inoedamus regvia^ et itidem simns affecti (Phil. iii. 15, 16)» 



CAP. xvm. 


Aug., Akt. XIV.] 

1. Dens ad colligendam vel constituendain sibi Eccleaiain, eanaei::::::;;;-^ 
que gubemandam et couBervandam, semper usns est ministris, iisq ^^^ 
utitiir adhnc, et utetur iK)rro, quoad Ecclesia in terris fuerit Er*^^-, 
ministrorum origo, institutio et funetio vetustissima et ipsins Dei, Ho:^^ 
nova aut hominum est ordhiatio. Posset sane Deus sua potentia inm^-^' 
mediate sibi adjungere ex homlnibus Ecclesiara, sed maluit agere cnir ""^ 
hominibus per ministerium hominum, Proinde spectandi sunt mini^^ ^' 
stri, non ut ministri duntaxat per se, sed sicut ministri Dei, utpote per*^**' 
quos Dens salntem hominum operatur. Undo cavendnm monemug, ^^ 
ne ea, quae sunt conversionis nostrse et institutionis, ita occultss vir- '^^ 
tuti Spiritus Sanctum attribuamus, ut ministerium ecclesiasticam eva- "^ 
cuemus. Nam convenit nos semper esse memores verbornm Apostoli: ^ 
Qaomodo credent j de quo non audierutvtt qtiomodo autem audient ^^ 
absque pruedicantef Ergo fides est ex audita^ avditus autem per ^^'^ 
Verbum Dei (Horn. x. 14, 17). Et quod Dominns dixit in Evangelio : — r 
Ameny amen, dico vobis, qui recipit, quemcunque miserOy tne recipU^ 
qui autein me recipit, reoipit eum, qui me tnisit (Job. xiii. 20). £%- 
quod vir Macedo per visionem Paulo in Asia agenti apparens, Bub^ 
nionuit et dixit : ProfectiM in Macedoniam, sucurre nobis (Act xvi 

9). Alibi enira idem Apostolus dixit : Dei su?nus cooperarii, Dei agri^ 
colatio et cedificatio estis (1 Cor. iii. 9). 

2. Kursns tamen et hoc cavendum est, ne ministris et ministerio 
niminra tribnamus, memores etiam hie verborum Domini, dicentis in 
Evangelio: Nemo venit ad me, nisi Pater mens traxerit eum (JoIl 
vi. 44), et verborum Apostoli: Quis igitur est Paulust quis autetn 
Apollo, nisi ministri, per quos credidistis, et ut cuiqvs Dominits de- 
dit ? Ego plantavi, ApoUo rigavit : sed Deus dedi4 increfnentum, 
Itaque non qui plantat, est aliquid, neque qui rigat, sed qui dot in- 
crementnm Deus (1 Cor. iii. 5-7). Credamus ergo, Deum Verbo sue 
nos docere foris per ministros suos, intus autem commovere electorum 
Kuorum corda ad fidem per Spiritiim Sanctum ; ideoque omnem glo- ^ 
riam totius hnjus benelicii referendam esse ad Deum. Sed ea de le ^ 
dictum est et primo capite linjus expositioiiis. 


3. Et qnidem ab initio mundi usus est Dens omnium pnestantissimis 

in TDiuido (simplicibns quidem pluribns in mundana sapientia vel phi- 

losophia, sed excellentissimis in vera theologia) hominibns, Patriarchis 

vicldicet, cum qnibus non raro collocutus est per angelos. Fnerunt 

enim Patriarchse sui seculi Prophetae sive Doetores, quos Dens hoc 

nomine aliquot voluit secula vivere, nt essent vehiti Patres et lumina 

oi-l^is. Secutus est illos Moses cum Prophetis^ per universum mundum 


4. Quid quod poet hos misit Pater coelestis Filium suum unigeni- 

tcmm^doctoreni mundi absohitissimum, in quo est abscondita divina ilia 

6£k3>ientia, et in nos derivata, per sacratissimam simplicissimamque et 

omnium perfectissimam doctrinam. AUegit enim ille sibi discipulos, 

c^woB fecit Apostolos. Hi vero exeuntes in mundum universum colle- 

gernnt ubique ecclesias per prsedicationem Evangelii, deinde vero per 

omnes mundi eisclesias ordiuarunt pastores atque doetores, ex pi'secepto 

• Cliristi, per quorum suecessoi*es hucusque Ecclesiam docuit ac guber- 

nmt -Itaque ut Deus veteri populo dedit Patriarehas una cum Mose 

et Prophetis : ita novi testamenti populo misit suum unigenitum Fili- 

'"n una cum Apostolis et doctoribus ecclesiae. 

5. Porro ministri novi populi variis nuncupantur appellationibus. 
^iciuntur enim Apostoli, Prophetse, Evangelistse, Episcopi, Presbyteri, 

-f^aetores atque Doetores (1 Cor. xii. 8 ; Eph. iv. 11). Apostoli nuUo certo 

^^o-tisistebant loco, sed per orbem varias coUigebant ecclesias. Quse, nbi 

j^i^Di constitntSB erant, desienint esse Apostoli, ac subiemnt quique in sua 

^^sclesia in locum istorum pastores. Prophette quondam, praescii fu- 

^xs^Tomm, vates erant : sed et Scripturas interpretabantnr, quales etiam 

Wodie adhuc inveniuntur. Evangelistee appellabantur scriptores Evan- 

^r€3lic» historise, sed et pi^secones Evangelii Christi ; quomodo et Paulus 

Timotheum jubet implere opus Evangelistte. Episcopi vero sunt in- 

apectores vigilesque Ecclesiee, qui victum et necessaria ecclesise dispen- 

t «ant Presbyteri sunt seniores, et quasi senatores patresque Ecclesiee, 

^ gubemantes ipsam consilio salubri. Pastores ovile Domini et custodi- 

^k unt,etei de rebus prospiciunt necessariis. Doetores erudiunt, et ve- 

i« mm fidem pietatemque decent. Licebit ergo nunc ecclesiarum mi- 

i.-™ nistroB nnncnpare Episcopos, Presbyteros, Pastoi*es atque Doetores. 

6. Snbseqnentibns porro temporibus, niulto plures in Ecclesiam Dei 

^ For Prophetis Niemeyer reads prophetia. 

Totm.— T 


indnctsB sont nnncupatione8 minietroram in Ecolesia. . Alii enim ordi- 
nati 8nnt Patriarchaa, alii ArchiepiBcopi, alii SnfiFraganei, item Metro-^ 
politani, Archip]*e6byteri, Diaconi quoqne, Snbdiaeoni, Acolathi, Ezois.^- 
cistee, Cautorcs, Janitores, et nescio, qui alii, ut CardinaleSiy Prsepoaiti, r^^ 
Priores, Patres minores et majores, ordines majores et minoreB. At d.,.^ 
his omnibus nihil sutnus nos soliciti, qnales olim fuerint, aat nimo fliik^-^ 
Sufiicit nobis Apostolica de ministris doctrina. 

7. [Conf. Aug., de Abus. 6.] Ita cum sciamus certo, monachoa ^^^i: 
monachorum ordines vol sectas neqne a Christo, ueqne ab Apoeta]^^ 
esse institutas ; docemus, nihil eas ecclesise Dei utiles esse, imo perni^--^ 
ciosas. Tametsi enim quondam (cum essont solitarii, et manibus sihi 
victum quasrerent, nee uUis essent oneri, sed pastoribus ecclesiarnm 
ubique parerent, ut laid) fuerint tolerabiles, tamen nunc, quales sint, 
videt et sentit universus orbis. Prsetexnnt nescio quffi vota et viviint 
votis suis vitam prorsus contrariam : ut prorsus optimi #ornm inter eos 
numerari mereantur, do quibus dixit Apostolus: Attdimus guoadam 
versarites inter vos inordinate^ nihil aperia /imentes, sed curiose 
agentes. Tales ergo nos in nostris ecdesiis nee Jutbetnus^ nee in 
ecclesiis Christi hahendos esse doceinus (2 Thess. iii. 11, 12). 

8. Nemo autem honorcm ministerii ecclesiastici usurpare sibi, id 
est, ad se largitionibus, aut ullis artibus, ant arbitrio proprio, raper^ 
debet. Yocentur et eligantur electione ecclesiastioa et legitiuaa mr- 
nistri ecclesia^ : id est, eligantur raligiose ab Ecclesia, vel ad hoc depn- 
tatis ab Ecclesia, ordine justo, et absque turba, seditionibus et conteo* 
tione. Eligantur autem non quilibet, sed homines idonei, eruditione 
justa et sacra, eloquentia pia, prudentiaque simplici, denique modera- 
tione et honestate vitoB insignes, juxta canonem Apostolioum, qui ab 
Apostolo contexitur in 1 ad Tim. iii. et ad Tit. L Et qui electi sunt, or- 
dinentur a scnioribus cum orationibus publicis, et impositione manuom. 
Damnamus hie omnes, qui sua sponto currunt, cum non sint electi, 
missi, vel ordinati (Jer. xxiii. 32). Damnamus ministros ineptoa, et non 
instnictos donis pastori necessariis. 

9. Interim agnoscimus, quorundam in veteri Ecclesia pastoram sim- 
plicitatem innocuam plus aliquando profuisse ecclesiaa, quam quorun- 
dam eruditionem variam, exquisitam, delicatamque, sed paulo fastno- 
siorem. Undo ne hodie quidem rejicimus simplicitatem quorundam 
probam, nee tamen omnino imperitam. 


10. Nunettpant sane ApostoH Christi otrmes in Chriistam credenteB 

awertiotes, bed non mtione miiiistorii, seel quod per Christum oninea 

idelos facti reges et eacei'dotes, oSei-re possumixs spiritualeB Deo ho- 

»fias (Exod. xix. 6; 1 Pet. ii. 9; Apoc. t fi). Divemssima ergo inter ee 

stmt saeerdotiiiin et ininisterium. lUud eiiim coinmuno est Christianis 

nt modo diximiis^ hoc noii item. Nee e media sustulimus 

ministeriam, quando repudiavimiis ex Ecclesia Christi eacer- 

imnm papisticnm. 

11. Equidem in Jf ovo Testameoto Christi non est ampliufi tale sacer- 

^ Awiiiraj quale fuit in populo veteri, quod micdoiiem habuit externam, 

*»(©» sacras et coeriiBOiiiaa plurimas: quiii typi fiienmt Christi, qui 

ffli omnia veniens et adimpleiis abmgavit. Mattel auiem ipae aolua 

t/ica^og in ceiemum (Ebr, v, 6); ciii no quid derogeuiugj oemini inter 

HtiuifitroB eacerdotis vocabalom comniuiiioamua. Ijifie enim Dominus 

iKisternon ordinavit ullos in Ecelesia Novi Testameiiti sacerdotes, qui 

«ot5epta potestate a suffragaiieo, offeraiit qiiotidie hastiam, ipsara in- 

(nam camera et ipsum sanguinem Domini pro vivis et mortnis, sed qui 

Ajceaut et eacramenta administreiit, Paulas enim simpliciter et bm- 

^iter, quid eeutiamus de Nu\ i Testameuti vel de Eeulas^iaj Chrit^tian© 

mitiistrlay et quid eis trihuamug, expoueoB : Sic nos (BStimet hf^mo^ in- 

fttlt, tU minutro^ Christi^ et dispensatorei^ wysteriomm Dm (1 Cor. 

hi). Proinde vnlt Apostolus, ut de ministris sentiam^is, tanquain de 

ninistris. 'Yirnpiraf: vero nimcnpavit Apostolne Bubremigatores, qui 

n) naoeleram unice rcspiciunt, vel homines non sibi, nee 8uo arbitrio, 

nd aliis viventes, Dominis inquam suis, a quornm mandatis omnino 

%>eTident. Kam minister Ecelesim totus et in oninihiiB suis officiis 

Bon«oo arbitrio indulgere, sed illud dnntaxat exsequi jubetur, quoil in 

fendfttls habet a suo Domina Et in preBsentt^ quia git DomtniiB, ex- 

pmnitor, Christus, cni in omnibus ministerii negotiia sunt maneipati 


11 Adjieit prseterea, quo ministerium plenios explanct, minifitros 
belesis CBconomos ease vel dispensatores mysteriornm Dei. Mysterift 
^HuDei maltis in locis, imprimis ad Eph. iii. Z appellavit PaulnsEvan- 
Irfitim Christi. Mysteria nuncnpavit etiam vetustas Christi sacra* 
;ta, Proinde in hoc sunt vocati miuietri Ei^desiie, ut Evangelium 
adnnncient lidelibus, et aacramenta adminietrent. Alibi enim 
p« in Evangelio defideli mrvo et priidentey quod eum Daminus 


constituit super JhmUiam stutniy ut tempore opportuno det ei eibum 
suum (Luc. xii. 42). Eursus proficiscitur alibi in Evangelic peregre 
homo, relinquens donium, et in hac dat servis suis potestatem vel sab- 
stantiam suam, et siinm caique opus (Matt. xxv. 14 Bqq.). 

13. [Conf . Aug., de AbuB. 7.] Nunc ergo commode dicemus etian 
qusedam de potestate et officio ministrorum Ecclesise. Do poteatat^^^^ 
hac operoeius quidam disputarunt, subdideruntque bu89 potestati omnia 
in terns summa, idque contra mandatum Domini, qui suis domininr 
prohibuit, humilitatem autem maximopere commendavit (Luc. xxii. 2&;> ^ * 
Matt xviii. 1 sqq. ; xx. 25). Kevera alia qnidem potestas est mera et ab* --^^^ 
Boluta, qn89 et juris vocatur. Ea potestate Christo Domino universonim ^^ 
Bubjecta sunt omnia: sicuti ipse testatns est et dixit: DcUa est inihipo- ''^ 
testas in ccdo et in terra (Matt, xxviii. 18). Et iterum : Ego sum primus "^ • 
et novissimusj ecce sum vivens in scecula sceculorum^ et haibeo dates ^ 
inferni et mortis (Apoc. i. 17,18). Item: Ipse habet davem Davidy ^ 
qui aperitj et nemo claudit, dauditj et nemo aperit (Apoc lii. 7). 

14. Hauc potestatem sibi servat Dorainus, nee in alium qnemquam « 
transfert, ut ipse deiuceps otiosns adsistat, operantibus ministris spec- 
tator. Jesaias enim : Clavem domus Datnd^ inquit, ponam super hu- 
merum ejus (Jes. xxii. 22), et iterum: Oujus imperium erit super 
humerum ejus (Jer. ix. 6). Nam gubemationem non injicit aliis in 

sues humeros, sed servat et utitur adhuc potestate sua, gubemans 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 domam ^ 
suam, quo nomine et claves dat, quibus intromittat in doraum, vel ex ^ 
domo excludat, quos Dominus vel intromitti vult, vel excludi. Juxta "^ 
hauc potestatem facit minister ex officio, quod a Domino jussus est ^ 
facere: et Dominus ratum habet, quod facit, ipsumque ministri sui 
factum, perinde ut siuim vult a^stimari atque agnosci. 

15. Quo nimimm pertinent illse Evangelic83 sententiaa: Dabo tibi 
claves regni ccelorum^ et, quicquid adligaveris aut solveris in terra^ 
adligatum, aut soluttim erit in ccdis (Matt. xvi. 19). Item : Qiwrum- 
cunque remiseritis peccata^ remittentur eis, et quorumcunque retinue- 
ritis peccataj retentu erunt (Joh. xx. 23). Nisi vero minister res omnes 
ita expediverit, sicut jussns est a Domino suo, sed limites fidei transilie- 
rit, sane irrituni habctur a Domino, quod fecit Proinde potestas ecde* 



ministroriim Ecclesise est fiiuctio ilia, qua miiiistri Ecclesiam 
Mgobernant quidem, vcrum omnia in Ecolesia sic facinnt, qiieinad- 
modam verbo siio prcescripsit Dominiis: quse cum facta siintj ttdeles 
lanqimm ab ipso Domino facta repiitant. Et de clavibiis antea quoqiie 
Jiutiim est nonniliil 

16. Data est autem omnibus in Eeelesia ministris nna ot peqiialis 
potestas fiive functio. Certe ab initio Episcopi vel Presbyteri Eccle- 
«im«ornrauni opera gubeniavemnt ; niiHiis alteri Be pr^tnlitj aut sibi 
Itnpliorem potestateni domiiiiiimve in coepiseopoe nsnqjavit Meinores 
cnira verbonim Domini : Qui voluerit inter vos primus esse^sit vestev 
wmw (Ijnc. XX ii, 26) ; contiiiaerunt se in hnmilitate, et mntuis officiis 
piwint se invioem in gnbernanda et con servanda Ecelesia. Interea 
propter ordincm scrvandiim, onus aut certns aliqiiis ministroriim ctxstnra 
convocavit, et in coBtu res consultandas proposoitj Beiiteotias item alio- 
fttm (jollegit, deniqne, no qua orii^tiir conf iisioj pro virili cavit 

11 Sic legitnr fecisse in Actis App. S. Petrua, qui tamen ideo nee 

•liiafnit prsepositus, nee potestate majore ceteris pra^ditiis. Rectissime 

enim Cyprian ns, martyr, do simplic-itate clericonini: Hoc erant ntiqiie, 

Knjuit, et ceteri Ajjostoli, quod fuit PetruSj pari consortio pranliti et 

koDorieet potestatis; sed exordium ab nnitate profieifioitnr, nt Eeclesia 

ittta monstretur. Refert item S. Ilieronymus non dieparia in Cora- 

tt»eritad Ep. ad Tit Pauli, et dicit: Antequam diaboli instinctn studia 

»ii religione fierent, connnnn! Presbyterorum conBilio Eeclesia; guber- 

ttiUiitnr, poetquam vero unusquisque eos, qnoa baptizaverat, suos puta- 

H non Christi, decretura est, ut nnus de Presbyteris electiis siq^r- 

ptmemtur ceteris, ad qnem omnis ecclesise cnra pertineret, et Bcliisma- 

ton fiernina toUerentur. Hoc tamen decretnm Ilieronymus non pro 

JWno venditat Mox enim eubjicit: Sicut Pi^esbyteri scinnt, se ex 

8Bdesia^ conauetudine, ei, qui sibi pnepositus f nerit, esse gnbjectos : ita 

IfMieopi noverint, se raagis consuetudine, qnam dispositionis Dominicfie 

%itite, Presbyteris esse majores, et in commune debere Ecclesiam re- 

psTfiL Ha?c ille. Ideoqne nemo jure prohibnerit ad veterem Ecclesite 

Ifei constitntionem redire, et illam piw hnniana coneuetudine recipere. 

18. Officia niinistix)rum sunt varia, qu£e tamen plerique ad duo re- 

#tni}gnnt, in qnibns omnia alia com|jreheTidnntnr, ad doctrinam Cliri- 

i Evangelicam, et ad legitimam sacraTnentornm administrationem. 

Mtramm enim est congregare ccetura sacrum, in hoe exponere Vei^ 



bum Dei, et QQiversam doctrinam accM>mmodare ad rationem 

Ecelesite, ut ea, quee doceiitur, proshit aiiditoribus, et cedificei 
Ministroruiii, inquam, est, docere imperitosj hoitari item, et 
progrediendoiii in via Domini cesgantes, aut etiam tardius pr 
consolari item et confirraare piisillanimes, muiiiraqtie con 
tentationes varias, compere peccantes, revocare in viam en' 
eos erigere, cuntradieeiites revincere^ lupoB denique ab ovili Ih 
abigere, ecelera item et Bceleratos prudenter et graviter 
neqne coimivem aut tacere ad conscelerationem : Bed et 
administmre, ueumque eorura jiisttim comniendarej et omiii 
percipienda per sanam doctrinam pneparare, in unitate qucM^ 
fidelea conservare, et acliisniata prohibere, deniqne c^teelui 
pauperum necessitatem commendaro ecclesife, a^tj^rotantes et v 
pexos tentationibus visitare, instniere^ et in via vita3 retinei'e : 
omHones publicas, vel supplicationes neceefiitatis tempore, nn 
jmiio, id est, abstinentia Bancta procurare; et omnia quae pei 
ecele^iarum tmnqiiillitatem^ pocem et Balntem, quam dilig^ 

19. Ut antom liaec omnia recti us facili usque poesit minister i 
reqnirltnr ab eo imprimis^ ut sit Dei timene, orct aednlo, lectt 
iotendat, et in omnibua et semper vigilet, et puritate vitas 

20. Cumqiie omnino oporte^t esse in Ecclesia disci plinam, 
veteres quondam nsitata fuent excommnnicatio, fuerintqtn 
ecclesiastica in [jopulo Dei, in quibns per viros pradentes et p 
cebatur boec di&ciplioa, ministronun quoque fuerif, ad a»dilii 
diseiplinam moderari banc, pro conditionc temponnn, status 
ac necessitate. Ubi 6erai>er tenenda est I'egula, omnia fieri dl 
fedificationenij deeenter, honeste, sine tyrannide et eeditione* 
lu8 enim testatur: Sibi a Deo traditam ense in Ecd^sia pc 
ad mllficationem et non ad destructionem (i2 Cor. x. S), Nam 
Dominns vetiiit, lolitim in agro Dominieo eradicari^ qnando pi 
Bit, ne et triticum evelktur (Matt. xiii. 29). 

2L Ceternm exsecramur in pncsenti Donatistarum errorem, 
trinam et adminifitrationem fiacramentorum, vel efficacem vcl 
ceni, ex mala vel bona rainistrorum vita sestimant. Scimn 
vocem Christi andiendam esse vel ex malorum ministror 



icb ipse DotnitiuB dixit: Qum dicmnt, facite^ secundum opera 

coi'wn nolite facere (Matt, xxiii. 3). Scimus, saeramenta ex 

■^\me €t per Verbmii Christi eanctilicsari, et efficacia esse piis, 
Itmetgi offemiitiir ab indignis miriistris. De qtia re ex Scripturis 
inniu contra Doimtistaa disptitavit beatus Dei servus Augiisdims. 

tt Atqui debet interim justa esse inter minietros diseiplina. In- 
qnirendmii enitn diligenter in doetrinam et vitaiii ministroniuj, in ey- 
iKxfis, CoiTipiendi stint peecantes a senioribus^ et in viam rediieendi, 
Bi sunt ftanabiles, ant deponendf, et velnt hipi abigendi snnt per veros 
pA^tores a grege Dominico^ ei sunt incurabiles. Si enini eint jiseudo- 
tetoWB, miniine fereiidi eunt* Neque vero et ceciimenica iniproba- 
niQi otmcilia, si ad exemplnm celebrentur Apostoliciini, ad Eeelesige 
ttlnttm, non pemiciem. 

23* Minigtri qiioqne fideles omneB, nt boni operarii, mercede sua 
^\m sunt, nee peccant, quando Btipendinni omtiiaque interim neces- 
^irii })ro 66 et sua familia aeeipinnt. Nam Apostolus ostendit, hiec 
JOTO dan ab Eeelesia, et accipi a ministris, in 1 ad Cor. ix. et 1 ad Tim, 
^•et alibi qiioqne. Confntati sunt auteoi Apostoliea doetrina et Ana- 
iipti&tffi, qui niinidtroa ex ministerio suo viventes damiiant^ et conviciis 

Db Sacbamenti8 Ecclesi^ Chkisti. [C!onf« Aug., Abt. XIII.] 

L Pnedit-^tioni verbi eui adjonxit Deus mox ab initio, in Ecclesia 
1^ sacratnenta vel signa sacramentalia. Ita enim clare testatur uni- 
itaa Scriptura saera. Sunt antem saeramenta symbola mystica, vel 
ritoa ^ancti aut i^aeiuj actiones, a Deo ipso institutir, eonetantes verbo 
signis^ 6t robu9 signiticatis^ quibua in Ecclesia gumma sua bene- 
fida, lioniini cxbibita, retinet in memoria, et subinde renovat, quibua 
item proniissiones Buas obsignat, et qns© ipse nobis interius pr[estat, 
wterins I'epnesentat, ac veluti oculis contempkiida subjicit, adeoque 
Mem nofrtram, Spintu Dei in cordibus nostris opcrante, roborat et 
inget: quibus denique nos ab omnibus aliis popnlis et religiouibus 
lepamt, eibique soli eonsecrat et obligat, et quid a nobis requirat, eig- 
i Et §nnt quidem alia veteris, alia novi |x)puli eacramenta. Veteris 
pull aacramonta fnernnt circumcisioj et agnns paschalis, qui immo- 

labatur: quo nomine ad eacrificia refertnr, quce fuerunt celec 
origine miiudi. Novi populi eacramenta &uiit baptkinua, et eoeiia 
minica. Sunt, qui Beptem Bacramenta novi ix>puli nuuierent. Ex 
bn3 B06 poeniteBtiam, ordinationem inini&trorum^ uon papisticam 
dem illam, sed Apostolieam, et matrituoninni agnos(;iinus institiita 
Dei tililia, &ed non sacmmenta. Confinnatio et extrema nnetio in\ 
sunt liominnm, quibiis nullo cum danmo carere potest Ecclesia. K 
ilia nos in noetris ecclesiis habeinus. Nam habent ilia quiL^dam^ 
minime pi*obare possum us. Nundinationcni omneni, qnam exei 
Romaneuses in dispeiisatione saerameutonim, onmino exeframnr 

S* Autjtor aiiteni sacmmentorum omnium non est Iiomo ullns 
Dens solus. Homines sacraiuenta iustituere non possunt. Kam | 
neut iila ad eultuin Dei. At hominum nun est, instituei'e et for 
ctiltnm Dei ; eed tmditum a Deo reeipc*re et custodire, Piie 
habent symbola proraissiones adjunctas, qua* requinint tidero. 1 
autem solo Dei Verbo innititur. Et Verbuni Dei babetur instar 
larani vel literarum, sacramenta vero ingtar gigillonmi: qu«e 1 
DeuB adpendit solus. Et ut Deus sacramentomm auetor est, ir« 
petno operatur in Ecclesia, in qua rite peraguntur eacramenta: 
ut fideles, cum a minislns Baerameuta percipinnt, agnoscant, oj 
Deuni in suo institnto, ideoque sacramenta perinde, ac ex ipsius 
manu ^^mpere, et ipsis ministri vitiiim (si quad insigne i]isi insit 
obesse, qnando agnoscant, sacranicntorum integritatem dependei 
institntione Domini* Undo etiam discriminant aperte in admin 
tione sacranientonini inter Dominum ipsmn, et Domini mi nisi 
coniitentes, saeramentornm res dari ab ipso Domino, symbolaj 
a Domini ministris. ^ 

4. Cetenini pneeipunni ilhid, qnod in omnibus sacramentia p 
nitnr a Deo, et attcnditnr a piis omnibus omnium teni|x>rum \ 
alii nnncupaut substantiam et nmteriam saci-amentornm) Christi 
Servator, hostia ilia nnica, agnus item ille Dei mactatus ab oi 
mundi^ petra quoqne ilia, de qua omnes majores nostri biberun 
juem electi omnes circumciduntnr sine manibiis, per Spiritnra 
Ptum, abluunturqne a peccatis suis omnibus, et alnntur vero cori>4 
sanguine Christi ad vitam Eeternatn. 

& Et quantum quidem attinet ad illud, quod in sacramentis ^j 
mpQum et res ipsa, paria sunt utrlusque populi sacrauienta. 





Ctrislufi uniciis Mediator et Servator fidelinm utrobiqne est illud prte- 
cipuum et ipsa res sacranientoniin. Unas et idem Deus, utroHqne 
hnrnm est auet^^r. Utrique populo data eimt ilia, ut signa adcoque 
(iiijignationes gratis et proiniBBiontim Dei, qnoB in niemoriam redticant, 
iBpareutqiic maxima Dei beuefieia, quibua item tideles ab ouHiibiis 
kliis orbis religionibiis Bejuugereiitur, denique qiui5 tipiritualitcr per 
liJem i)ert:ij>erentur, et perdpieiites abstriiigereiit Ecclcsitt!, et ipso« 
JBi ftdinonerent officii. In hie inquam et similibns iion disparia Bunt 
titriusque populi sacra iiieiita, qu£e tamen in sigiiis sunt divcii>ii. 

6. £t qiiidem con&titiiimus etiam in hi& aniptiorem (JiffereutiatTi. 
Kosfcm eiiira firmiora et magis durabilia sunt, utpote q^iaj in liiiem 
llqiie seculi nunquam mutabuiitur, Sed et rem et pro mission em eom- 
ptetara vel perfectam in Christo testaritnr, quatii eoiiiplendam ilia eig- 
tiScabanL Simplleiora item sunt nostra et minus opeix>t»a, minua item 
•nnptuosa et cterimoniis involuta. Pertinent prfleterea ad ampliareui 
pttpuiutn, per totiim terraram orbem di^persum: cumqu© etiam illus- 
Ilium sint, et majorem (per Spiritiim Sanctum) exeitent fidem, inse- 
^aitur etiam uberior spiritus copia. 

I. Certe cum Christus verus Mes&ias nobis sit exhibituB, et abnndantia 
ftttift** effusa in populum Kovi Tcstamenti, abrogata sunt utiqne, ae 
iterant veteris populi sacramenta, et subrogata sunt Novi Testament^ 
^yniljola, in loeum circnmdsioni», baptism us, et in locum agui Paselia- 
J"^ ?m;riticiorumqne, ccena Dominica- 
1 Sicut autem quondam sacramenta eonstabant \'erbo, signo et re 
'ta, ita nunc quoque iisdem veluti parlibus absolvuntur. Nam 

i>ei fiunt, qua3 antea non fuerunt, ftacmmema. Cun&ecrautur 

'iiitii Verbo et sanctificata esse o&tendnntnr ab eo, qui instituit Et 

•nctificare tcI conseemre est, i-em aliquam Deo saeriscpjo nsibus de- 

iicjire, h, e, a commnni vel profano u&u eegregare et saei'o usni desti- 

iim\ Snnt enim in sacramentis signa petita ex nsu vnlgari, res ex- 

f^nia; et visi biles. In baptismo enim signum est elementum aqua?, 

IriCioqne ilia visibilis, quse fit i^er ministrum* Res autem significata 

regeneratio vel abkitio a peecatis. In ccena vero Domini signum 

\miih et \"innm, suniptum ex communi usu eibi et jK>tus, Res 

'i^m significata est ipsum traditum Domini corpug, et sangnis ejus 

' KJodlei* fc^ads 'Cl abundam tp-aiin.' 


stolonun, tcI verbo, Tel exemplo nobis traduntiir. Neqne probamus 
eortim qitoque doctrinain, qui do sacranientis perinde luqimiitiirj ut 
ftigiiis eoramaiiibiiBj uon saiictifitsatis ant effieacibug. Neque eos pi'o- 
biiDDB, qui propter invisibilia ut^pciTiantur iu ^aerameiitis vigibilia, 
ideoqtie signa sibi credunt fore Bupervacauea, quod rebus ee jam frui 
lAitraatar, qiiales Messaliaui fuisse dicuiitur. Neqiie vero ai»probaniU6 
korum quoque dcKJtrinaiu, qui docetit, gratiam et res siguiticatas signie 
illtUigari et inchidi, ut quicunqne sigiiig exterius paiticii>eiit, etiaui 
interins gratite rebnsque signiticatis parttcipe^ fiint^ quales quales sint 

li luferitD eicut a diguitate vel iiidigiutate niinistrorum non a^sti- 
iwmns iutegritateni sacramcntorum, ita neque a eonditiono 8onien- 
im. Agnoscitiius euim sacramentoniin iutegritatem ex tide vel ve- 
nule meraque bonitate Dei de[x}ndere. Sicut enini Verbum Dei uiauet 
HPfnm Verbnni Dei, quo uon tantuui verba imda reeitantur, duui pnie* 
dicttarj 6ed siiiml a Deo oflfcnintur res verbis sigoifieata^, vel adnim- 
<itt»j tametbi impii vel incredub verbo audiant, et iutelligaut, rebus 
Umen aigniiicatiB nnn perfruantur: eo quod vera fide iioii recipiaut; 
hk laemmenta verbo, signis et rebus significatis coustantia, inanent 
'wi t«t iBte^u fiacrameuta, uon tantum siguiti(mutia i-es eaci^as, &ed 
Iho oieretite etiam res siguifieatas, tametsi incmduli res oblatas non 
fmpiant. F'it hoe iion dautis aut offereutis Dei vitio, &ed hooiinuin 
liiicfide illegitiineqne aecipieutium culpa : Quot*um incredulitas Jidem 
bii irritHni non f tic it (Roui, iii. Z). 

13, Porro cnin niox ab initio, quaudo expositum est, quid einfc saein- 
nienta, pariter et obiter explieatum sit, ad quid sint instituta; non est, 
qnod fteiuel dietii cuni molestia repetantur, Oonsequenter ergo sigil- 
htim diuenius de uovi populi gacrameotis. 


De Sakcto Baptismo. [Conf. Aug,, Aet, IX.] 

L BaptismuB a Deo institntus et consecratus est, prim usque baptiza- 

[Tit Joannes, qui Christum aqua in Jordano tinxit, Inde defluxit ad 

Joe, qui et ipsi aqua baptizarunt Jussit lios mainfepte Douiinus 

elinm prsedicare, et bajytizare in nomine Pntrh et Julii et 

Wpiritus Sancti (Matt, xxviii. 10); et Petrna ad Judieos iuterroganteB, 

lid facere deberent) dixit in Actis: £itj}iiz€tur unusquisque ves- 


trum in nomine Jesu Christij ad remissionem pecoatarumj et aed- 
pietis donum Spiritua Sancti (Act. ii. 37, 88). Undo a nonnidljft 
baptism lis nuncupatns est signam initialo popnli Dei, ntpote quo ioi- 
tiantur Deo electi Dei. 

2. Uiius est diintaxat baptismns in Ecclesia Dei, et satis est senur' 
baptizari vel initiari Deo. Dnrat autem semel snsceptns baptiBmns* - 
per omnein vitam, et est perpetua obsignatio adoptionis nostras. Ete-^^a^ 
niin baptizari in nomine Christi est : inscribi, initiari et reeipi in ioA^m^^^M 
atque familiam adeoque in lisereditatem filiornm Dei, imo, jam nanc^ m^c 
nunciipari nomine Dei, id est, appellari filium Dei, pnrgari item ai^ a 
sordibus peccatorum, et dotiari varia Dei gratia ad vitam novam et^^^et 
innocentem. Baptismns ergo in memoria retinet et reparat ingens^^q^ 
Dei benefieinm generi mortalium pr^stitura. 

3. Nascimnr enim omnes in pcccatornm sordibns, et sumns iilii in^^ 
Dens autem, qui dives est misericoi*dia, pnrgat nos a peccatis grataito 
per sangninem Filii sni, et in hoc adoptat nos in filios, adeoque fc^ 

dero sancto nos sibi connectit, et variis donis ditat, ut possimns novain ^^ 

vivere vitam. Obsignantur ha3C omnia baptismo. Nam intus regene- ''^ 

ramur, purificamur, et renovamur a Deo per Spiritum Sanctnrn : foris ^^ 

antem accipimus obsignation cm maximorum dononim in aqna, qua *^ 

etiain maxima ilia beneficia repreesentantnr et veluti ocnlis nostrig ^^ 

conspicienda proponnntnr. Idcoque baptizamur, id est, abluimur, aut ^^ 

adsi^crgiiuur aqna visibili. Aqua enim sordcs mnndat, deiicientia et ^- 

sestnantia recrcat et refrigerat coi'pora. Gratia vero Dei hsdc aniraa- — ^ 
bus pnestat, et qnidem invisibiliter vel spiritnaliter. 

4. Separat item Dens nos baptismi symbolo ab omnibus alienis re- — . 
ligionibus et ix)pnli8, et sibi consecrat cen peculinm: nos itaque, dnm 
baptizamur, confitemur fidem nostram et obstringimur Deo ad obedi- - 
entiam ct mortificationem carnis vitoeque novitatem, adeoque inscsribi- 

nuir in sanctum Christi militiani, nt toto vitoe cursu pugnemns contra 
mnnduni, et Satanani, atque carnem propriam. Baptizamur prseterca 
in unum Ecclesice corpus, ut cum omnibus membris Ecclesise pulchit^ 
in una et eadem religione mutuisque officiis consentiamus. 

5. Crcdimus perfectissimam esse baptizandi formam, qaa Christus 
ipse baptizatus est, et qua baptizarunt Apostoli. Ergo, qnea humana 
inventione postea adjecta et usurpata sunt in Ecclesia, non arbitramur 
necessaria esse ad pcrfectionem baptismi : cujus generis est exorcismug, 



fKiBTfem ardentis ImniniSj olei, salis, spiiti, et similium rennii, ut, 
'jnoii kptisuiQs Biiignlis aniiis plnribos a^rimoniis bis consecmtim 
Xi^s enim credimus, UDiira Ecclesia; baptienMim in prima Dei institii- 
tjoiie satictificatum esse, et consecrari per %*erbiimj effieaeeuuiue esse 
rnnc etiam propter primam Dei benedictioneio. 

♦], Doeemns, baptismum in Ecclesia noti administrari debere a mil- 
ilerculis, vel ab ob8tetricibii&. Paidiis eiiini reraovit inidierculas ab 
officiis ecclesiasticis. Baptismus autem pertinet ad oliicia ecclesias- 
tia Daniiiamus Anabapfistas, qui negant baptizaiidos es^se iiifaiitu- 
h recens natos a tidelibus. Nam jiixta doctriiiuin Evangelicam ho- 
nirn est regrium Dei, et sunt in fit:!dere Dei ; cur itaque oon dai*cftur 
eiisignnm fcBdens Dei? cur ncm per sanctum baptisma initiai^entiir, 
qui sunt peeuliura et in Ecclesia Dei I Damnamus Anabapti&tas et 
ii» aliis ipsormn dogmalibus, qiise contra Verbum Dei pecubaria ha* 
tait. Noil snmus ergo Anabaptigta^^ neque cum eia in ulla re ijjso* 
fm communicamuB. 

CAP. xxr. 

De Sacra Ccena Dominl [Conf* Aug., Art. X.] 

1 Coena Domini, qua? et niensa Domini, et eucbaristia, id est, gra- 
Dm actio nuncupatur, ideo cfeua nunciqmtur vulgo, qnod a Christo 
Mildma ilia eoeua sua iustituta sit, eainquc adhuc repm^sontet, ac iii 
[fpiaspiritnaliter cibentur et potentnr tideles. Auctor enim coenea Do- 
non est angcbis aut homo ullus, sed ipse Dei Filing, Dominus 
* Jesus Cbristiis, qui primus earn Ecclcsisp mm con&ecra\it Du- 
aQtem ea consecratio vel henedictio adbuc apnd omnes eos, qui 
lalimn ccenam, sed illam ipsam celebrant, qnam Dominus instituit; 
Iqnam verba ccenaa Domini recitant, et in omnibus ad unum Cliri- 
vera tide r<*spiciont, et cujus vcbitt manibus accipiunt, quod per 
Qi^terinm ministrorum Ecclesiee accipiunt 

1 Retinere vult Dominus ritu hoc sacro in reeenti memoria maxi- 
generi mortalium pnestitum benoficium, nempe qnod, tradito 
ore, et eflfuso suo sanguine, omnia nolm peccata nostra condona\it, 
It morte tetema et potestate diaboU nos redemit, jam pascit nos sua 
i et potat 8UO sanguine, quie vera fide spiritnaliter percepta, alunt 
[ id Tjtam setemam. Et hoc tantuin beueficium renovatur toties, 




C've^.^ -^ 

Vv.A\>W^' ":;^te«x¥^»*^ ^.^cwta 





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.«n^ et 




nt Clmetus in nobis vivat et nos in jpso vivamnSj efficitqiie, ut ii>fium, 
qi)t» tdk fit eibiis et potns spiritualis iioster, id est, vita nostra, vera 
fide percipiamiis. 

6, Siciit oniiii cibus et potua corporalis corpora nostra non tantnm 
tdimut ac roboraiit, Bed et in vita conservant: ita et caro Christi 
tmdita pro iiobia^ et sanguis ejus effusiis pro nobis, non tan turn i-efi- 
clniit et roborant aniiuas nostras, sed etiam in vita couservant, non 
fuatenus qiiidem e-orporaliter ediintur et bibuntur, sed qimtenns &pi- 
ritualiter nobis a Spiritii Dei coiumunicaotur, dicento Domino: ^ 
pmis, guem ego dabo^ caro mea esty qumn dabo pro mundi vita. 
IletiK Caro (uimirum corporaliter maudiicato) nonprodest quid^jHum^ 
tpirUm esi^ qui vivificat Et: Verha^ qum loftior vobu, ^pintua et 
vka mnt (Job. vi. 51, 63). Et siciit oportet cibum in no^metipsos 
rieudo recipere, ut operetur in nobis, suamque in nobis efficaciam 
ttfieraf, cum extia nos positus nibil nobis prosit: ita necesse est, nos 
Me Cliristum i-eeipere, ut noster fiat, vivatque in nobis et noa in i[>so. 
Kcit eniiii : Ego sum panu vitm. Qui venit ad me, ?ton esuriety et 
fd credit in me^ non sit let imquam. Item: Qui ederit rae^ vivet et 
^propter me : ac manet in me et ego ifi ipso (Job. vi, 51, 62). 

7. Ex qnibus omnibus claret, noa per spiritualem cibnm ininime 
iBtelll^re iraagjuarimn, nescio quern, cibuin, sed ipsuni Domini cor- 
fm pro nobis traditiun, quod tameo percipiatur a fidelibus, non cor- 
{iomliter^ sed spirituabter per fideni. In qua re sequirnur per onmia 
doctrinam ipsins Salvatoris Cbristi Domini apud Job. vi. Et bie esus 
Bumis et potus sanguinis Domini ita est uecessarins ad salutem, ut sine 
nulhis servari poasit. Fit autcm bio esus et jxitus spiritual is etiam 
Domini ccenam, et quoties, aut ubicunque bo?no in Cbristutn 
ideriL Quo foitastiis iHud Augustini pei'tinet : quid paras dentem 
ventrerai crede, et manducasti. 

A Pneter superioi^m manducationem spiritualem est ct sacramen- 

manducatio corporis Doniini, qua tidelia non tantmn spiritualiter 

tnteme participat vero corpora et sanguine Domini, sed foris etiam 

dendo ad niensani Domini accipit visibile corjwris et sanguinis 

sacmmentnm. Prius quidera, dum ci-edidit fidolis, vivilicum 

iCiKiii percepit, et ipso fruitur adhuc, sed ideo, dum nunc sacra- 

TO quoque accipit, non nibil accipit Nam in eoutinuatione 

munieationis corporis et sauguinis Domini pergit, adeoquo magis 



magisqne incenditnr et crescit fides, ac spiritnali alimonia refioitnr. 
Dnm enim vivimus, fides eontinuas habet accessiones. Et qai foris 
vera fide saeramentiim percipit, idem ille non signum duntaxat pei^ 
cipit, sed re ipsa quoqne, nt diximns, fraitiir. PrsBterea idem ille in- 
8titutioiii et mandato Domini obedit, Isetoqao animo gratias pro re- 
demptioiie sua totinsque generis linmani agit, ac fidelem mortis Domi- 
nicsd memoriam peragit, atqiie coram Ecclesia, cujas corporis mem- 
brum sit, attestatnr; obsignatur item percipientibns sacramentnm, 
quod corpus Domini non tantum in gcnere pro hominibns sit tradi- 
turn, et sanguis ejus effusus, sed peculiariter pro quo vis fideli oom- 
municante, cnjus cibus et potus sit ad vitam eetemam. 

9. Ctetcrum qui nulla cum fide ad banc sacram Domini mensan 

accedit, sacmmento duntaxat communicat, et rem sacramenti, nnd^^^ 

est vita et salus, non percipit. Et tales indigne edunt de mensa Dc^^ _ 
mini. Qui autem indigne edunt de pane Domini et de pocnlo eji^ ^ 
bibunt, rei fiunt corporis et sanguinis Domini, et ad jndioinm sibi ^ 

edunt ct bibunt. Nam cum vera fide non accedant, mortem Ghristi * 

contumelia adticiunt, 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 J 
ratione sacranientali, aut sub pane corporaliter latitare corpus Ghristi: ^ 
ut etiam sub spcciebus panis adorari debeat, aut qnicunque signanoi j 
percipiat, idem et rem percipiat ipsam. Corpus Christi in coelia est d 
ad dcxtram Patris. Sursum ergo elevanda sunt corda, et non defi* — 
genda in panem, nee adorandus Dominus in pane. Et tamen non est 
absens Ecclesite 8ua3 celebranti coenam Dominus. Sol absens a nobis 

ill coelo, nihilominus efiicaciter prsesens est nobis: quanto magis sol 
justitice Christus, corpore in coelis absens nobis, prteseiis est nobis, non 
corporaliter quidem, sed spiritualiter per vivificam operationem, et nt 
ipse se nobis prsesentem futurum exposnit in ultima ccena (Job. xiv^ 
XV., xvi.). Undo consequens est, nos non habere coenam sine Cbristo, 
interim tamen habere coonam incruentam et mysticam, sicuti universa 
nuncupavit vetustas. 

11. Admonemur prseterea celebratione coeniB Dominicse, nt me- 
mores simus, cujus corporis membra facti simus, et idcirco Concordes 
simus cum omnibus fratribus, ut sancto vivamus, et non pollnamns 
nos fiagitiis et peregrinis religionibus, sed in vera fide in finem usque 


^1t& pereeverantes, studeamns exceHere sanctimonia vitse. Decet ergo, 

^t accessari ad coeiiara, prius nos ipeos juxta pi'seceptum Apostoli pro- 

bemoB, impriuiis qnali BimuB fide prsediti, an credatnus, Christum 

venifise, servandis peccatoribuB et ad pceuitentiain vocaudis, et an 

qamqne ciedat, se in horoin esse uumero, qui per CkriBtum liberati 

aervantur, et an mutare vitam pmvam instituerit, ac vivero sancte, 

per-eeverareque, auxiliante Domino, in vera i*eligione et in concordia 

earn fratribns, dignasque Deo pro liberatione agere gratias, etc. 

X2. Ritum, modum vel formam coense, illam existimamus esse sim- 

pli<3issimam et prseetantiBsimam, quse proximo accedit ad primam Do- 

n^xiii institntionem et apostolicam doctrinam: qusB videlicet constat 

am-m iinntiatioue verbi Dei, precibus piis, ipsa actione dominica et repe- 

tm^ione ejus, mandacationo corporis et potu sanguinis domini, memo- 

nsft item mortis dominie® salubri, et gratiarnm actione fideli, nee non 

jrB nrtn consociatione in corporis ecclesiastici unionein. Improbamus 

i-t^sque illoB, qui alteram speciem, poculum, inquam, domini, fidelibus 

^.m-abtraxerunt. Graviter enim hi peccant contra institntionem domini, 

cS^aoentis : Bibite ex hoc omnes : Id quod ad panem, non ita expi-esse 


13. Miflsa qualis aliqnando apud veteres f nerit, tolerabilis an intole- 

xmbilis, modo non disputamus ; hoc autem libere dicinuis, missam, quse 

\iodie in usn est per universam Eomanam Ecclesiam, plurimas et jus- 

tigsimaB qnidem ob causas in ecclesiis nostris esse abrogatam, quas si- 

gillatim ob brevitatem nunc non commemoramiis. Certe approbare 

non potnimus, quod ex actione salubri, spectacuhim inane est factum, 

quod item facta est meritoria, vel celebrata pro pretio, quodque in ea 

gacerdoB dicitur conficere ipsum Domini corpus, et hoc ofiFeri-e realiter 

pro reiniseioue peccatorum vivorum et mortuornm, adde et in kono- 

rm et celebrationem, vel memoriam sanctorum in coelis, etc 

CAP. xxn. 


1. TametBi omnibus sacras literas privatim legere domi, et instru- 
endo sdificare mutuum in vera religione liceat ; ut tamen legitime 
adnnncietar verbum Dei populo, et preces ac supplicationes fiant 
Dubliee, sacramenta item celebrentur legitime, et collecta Ecclesise 
' Vol. Ill— U 


fiat in panperes et omnes Ecclesise necessarioB samtns faciendos, ant 
nsus suBtentaudos, necessarii sunt omnino ccetus eaori, vel eoeleaiastici 
fidelinm conveutiis. Constat euim^ in Ecclesia Apostolica et primi- 
tiva hnjusmodi coetus esse ab omnibus piis froqnentatOB. 

2. Qaotquot hos aspernantur, et ab his sese sc^regant, religionem 
veram contemnunt, urgendique sunt a pastoribus et piis magiatratibiiay 
ne contuinacius se segregare, et coBtus sacros aversari pergant. Sint 
vero ccetus ecclcsiastici non occulti et obscuri, sed public! atqne fre- 
qnentes, nisi, persecutio hostium Christi et EcclesisB non sinat esse * 
pnblicos. Seimns enim, quales fuerint quondam primitivsa Eocleaitt 
ccetus in abditis locis, sub tyrannide Bomanorom principnm. 

3. Sint auteni loca, in quibus coeunt fideles, honesta et Eccleais , 
Dei per omnia commoda. Deligantnr ei^ aedes amplse, aat templa. ^ 
Bepurgentur tamen ab iis rebus omnibus, quse Eoclesiam non decent.^ 
Instruantur autem omnia pro decoro, necessitate et honestate pia, n^ 
quid desit, quod requiritur ad ritns ct usus Ecdesise nocessarioe. 

4. Sicut autem credimus, Deum non habitare in templis manu faciis, 
ita propter verbum Dei et usus sacros scimus, loca Deo caltuiqae ejus 
dcdicata non esse profana sed sacra, et qui in his versantnr, reverenter 
et modestc conversari debere, ntpote qui sint in loco sacro, coram Dei 
conspectu et sanctomtn angelortim ejus. Longe itaque a templis et 
oratoriis Christianorum repellendus, est omnis vestium luxua, omnia 
superbia, et omnia, quse humilitatem, disciplinam et modestiam dede- 
cent christianam. Ac vorus templorum oi-natus non constat ebore,, 
auro et gemmis, sed finigalitate, pietate, virtutibusque eorum, qui ver- 
santur in templo. Omnia autem dccenter et ordine fiant in Ecclesia^ 
omnia denique fiant ad eedificationem. Taccant ergo oumes pere- 
grinse linguiB in ccetibns sacris. Omnia proponantur lingua vnlgaii, 
et quse eo in loco ab hominibus in ccetu intolligatur* 

CAP. xxin. 

De Precibus EooLEsiiE, Canto et Hobib Oanoniois. 

1. Licet sane privatim precari quavis lingua quam quia intelligat, 
sed publicsB preces in sacris ccetibus vulgari lingua vel omnibus 
cognita fieri debent. Oratio fidelium omnis per solum Christi inter- 
ventum soli Deo f undatur ex fide et caritate. Divos ccelites invooare, 




ant his nil pro intercessoribus, prohibet sacerdotiiim Cliristi Domini 
^t vera religio, Oraiidnm est autem pro uiagistratii, pro i*egibu8 ant 
<>nimbn5 in eminentia coiistitutis, pro niinislris Ecclesifc et omnibus 
HcoeeBitatibua eculesiannB. In calami tatibns vero et potissimiiiTi Ec- 
<5lc»ifie, absque iDtermissione^ et privatim et publice prcfandiim est. 

3. Spcmte item pi-ecandum e«5t, non coacte, neqne pro nllo pretio, 
U'cque decet orationem superstitiosc adstrictara esse loco^ rpiatsi alibi 
Hon liceat, nisi in tainplo precari. Neqne oportet preces pnljlicas^ 
qTioad formam et tern pus, in omnibus ecclesiis e3&o pares. Liber tate 
enim saa ntantnr Ecelesiae qiia^libct. Six^rates in Instoria, In ornni- 
biis^ ubiqiie regionibiis, inquit, non poteris invenire diias ecolesias, 
q^iise orando plene consentiant Hnjtismodi discrepantiae autores eos 
eeee pato, qni Bingnlis teraporibus ecclesiis pra*£uerunt. Si tamen 

Bunt congruentes, maximopei'e comm:endandiini id et aliis imitandnm 


8,Sed et modnm esse decet, ut in re qaavis, ita et in prccibus pob- 
^«a«, ne nimis sint prolix£B et molestte. Cedant ei^o potiores part^ 
iTi cfBtibus sacris doctriniE evangelical, caveaturqtie, ne nimis [jrulixig 
precibus fatigetur in ccetu populus, ut tiuni andienda est pi^flEdiimtiu 
Evangelii, vel egredi ex coetu, vel hunc in nni%xi'snm solvi cnpiant 
Watigati. Talibus in concione nimis videtur prolixnm esse, quod alias 
*Qcdnctnrn est satis. Nam et coneionatores modnm tenero decet. 

4. Sic et cantns in ca>tii sacro est moderandns^ ubi is est in nsn, 
C«»tDfi,qnem Gregorianum nmicupant, phirima habet absurdat iinde 
WJectuB est merito a nostris et plnribns ecclesiis. Si ecclesise sunt, 
?ttiB orationera fidelcm Ipgitimamqne liabent, cantmn aiitem nullum 
liibt'nt, condemnari non debent. Non enim canendi commoditatem 
wnue§ habent ecclesisa Ac certnra est ex tcstimoniis vetustatis, ut 
CKitiiB usum fuisse vetnstissimum in orientalibua ecclesiis, ita sero tan- 
dem reoeptam esso ab occidentalibus. 

5. Horaa canonicas, id est, preccs ad certas in die horas compositas, 
i P«pidtis cantatas aut recitatas, nescivit vetustas : quod ex ipsis hora- 
nrm lection ibiis et argu mentis pluribus demonstrari potest. Bed et 

irda non pauca babcnt, ut nibil dicani aliud, proiude omittuntur 
ab ecclesiis snbstituentibus in locum ipsarum res salutares Ec- 
Dei universsB. 


CAP. xxrv. 
De FEsns, Jejunus, CiBosnMQUE Delectu. [Conf. Auo.^ Db Abus. 6.] 

1. Qnamquam religio tempori non alligetur, non potest tamen abs- 
que justa temporis distinctioue vel ordinatione plantari et exeroeri. 
Deligit ergo quaevis ecclesia sibi tempos certiim ad preoes pnblicas 
et Evangelii prsedicationem, nee non sacramentoniBi celebrationenL 
Non licet autem cuivis pro sao arbitrio Ecclesiss ordinationem banc 
eonvellere. Ac nisi otiam jiistum concedatur religionis extemffi exer- 
citiO) abstrahuntnr certe ab eo negotiis suis homines. 

2. Unde videmns in ecclesiis vetastis, non tantnm certas fnisse 
horas in septimana constitutas coetibns, sed ipsam diem dominicam 
ab ipsifl Apostolomm temporibos, iisdem sacroque otio fniese €K>n8e- 
cratam : quod etiam nunc recte propter cultum et caritatem, ab eccle-^ 
siis nostris custoditur. Observationi Judaic® et snperstitionibus nihil 
hie permittimuB. Neque enim alteram diem altera sanctiorem esse 
credimus, neque otium Deo per se probari existimamus, sed et domi* 
nicam non sabbatnm libera observatione celebramns. 

3. PrsBterea si ecclesisB pro Christiana libertate memoriam domi- 
nicsB nativitatiS) circumcisionis, passionis et resurrectionis, ascensionis 
item in cesium, et missionis Sancti Spiritns in discipulos religiose cele- 
brent, maximopere approbamus. Festa vero hominibns aut divis in- 
stituta non probamus. Et sane pertinent ferise ad tabulam l^is pri- 
mam, et sunt solius Dei : denique habent feriae divis institntse et a 
nobis abrogatae, absurda, inutilia, roinimeque toleranda plurima. In- 
terim fatemur non inutiliter sanctorum memoriam, suo loco et tem- 
pore in sacris concionibns 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 alind nihil, 
quam abstinentia et temperantia piorum, disciplina item, custodia, et 
castigatio camis nostrae, pro necessitate praesenti suscepta, qua humi* 
liamur coram Deo, et carni sua fomenta detrahimus, quo facilius li- 
bentiusque spiritni pareat. Proinde non jejunant, qui istomm nuUani 
rationem habent, sed jejunare se crednnt, si semel in die farciant ven- 
trem, et certo vel pnescripto tempore a certis abstineant cibis, existi- 


mantes, hoc opere operato m Deo placere et bonum opus facere* Je- 
juniam est adniiiucuhim oratioiiis saiictonim ac virtutum omnium. 
Non placait Deo (iit videre est in Prophetarum librls), jejunium, quo 
a dbo Hon a soeleribus jejuDabant Judiiei. 

5. Est autem publicum jejuiiium, et privatum. Celebrarunt olim 
jejmiift publics calami tosis temporibuB rebiisqtie Ecclesijoe afflict is* 
Abstinebant in universum a cibo ad vesperam usque, Totum an tern 
hoc tempos impeudebaut precibus gacris cultuique Dei et pceniteutiea. 
Parnm hffic abfneruat a luctu: et frequens fit liorum mentio in Fro- 
phetiB, pnecipue apud Joelem (cap. ii.)* Celebrari debet liuju^rnodi 
jejimiura etiam hodie in rebus EcclesitB difficilibus. Privata jejunia 
s«Bcipinntur abs quo vis nostrum, prout quisque senserit detralii apiii- 
tui Uactenim enim f omenta cami detrahit. 

6. Omnia jejunia profieisci debent ex libero, spontaneoque Bpiritu 
^ vere liumiliato, nee compc>8ita esse ad plausum vel gratiam homi- 
nnm consequendara, multo minus eo, iit per ipsa velit hunio justitiam 

rmereri. Jejunet autem in bnnc tinem quilibet, ut fomenta cami 
traliat, et ferventius Deo iuserviat. 
'i^ Qnadragesimale jejuuium vetiietafcis habet teetinionia, ^ed nulla 
^ literis Apostolicis: ergo npn debet, nee potest impoui tidelibus. 
Cfertam est, qnondam varias fuisse jejuniorum formas vel coasuetn- 
<lineB, Unde IremEus, ficriptor vetustiesimns, Quidam, inqnit, putant 
"Dotantnm die observari dobere jejiaiium, alii duobus, alii vero plu- 
ribus, nounuUi etiam quadraginta dicbus, Qua^ varietas observan- 
^non nostris nunc demnm temporibus co?pit, Bed multo ante nos, 
tt illig, ut opinor, qui non Bimpliciter, quod ab initio traditiim est, 
taientee, in alium moremj vel per negligeutiam, vel per imperitiani 
pOBtmodura decidere. Sed et Socrates historicusj Quia lectio nulla, 
iaquit, de hoc invenitnr antiqua, puto, Apostolos hoc singulornm re- 
Bquisse sententise, ut nnusquisque operetur, nou timore et necessitate, 
^ttod bouam est. 

8. Jam vero, quoad delectum ciborum attinet, in jejuniiB arbitraraur 
omne id detrahendum ease cami, unde redditur ferocior, et quo de- 
dpUtnr impensius, nude existunt fomenta cami, sivc pieces sint, eive 
KneSr sive aromata, delitineve ant pneatantia vina. Alioqui acimus, 
lOreaturas Dei omnes conditas esse in usus et servitia bominum. Om- 
Ira, fWB condidit Deus^ hona sunt (Gen. i. 31), et citra delectum, cum 



timore Dei et justa moderatione nanrpanda. Apostolos enim, Omr 
nia^ inquit, mundia munda sunt (Tit i. 15). Item : Omne^ quad in 
macello venditury edite^ nihil interrogantes propter canwientiam (1 
Cor. X. 25). Idem Apostolus nomiDat doctHnam eorum^ qui jvlbeni 
aistinere a cibisj doctrinam dcemoniorum. Ciboa enim areasae Deum 
ad sumeiidum cum gratiarum actione fidelibua^ et hisy qui oognope- 
runt veritaterriy quod quidquid ereavit DeuSy bonum sit^ et nihil re- 
jiciendumy ei sumoitur eum gratiarum actione, etc. (1 Tim. It. 1, 3, 4). 
Idem ad Colossenses reprobat eos, qui nimia abstinentia, sibi oompa- 
rare volimt existimationem sanctitatis (Coloss. ii. 21, 28). Nos itaque 
in universQm repi*obamus Tatianos et Encratitas, omnes deniqne Ea- 
statbii discipuloB) ooutra qnos congregata est Oangrensis synodna. 



1. Dominus veteri sno populo injunxit, maximam curam ut impen* 
derent ab infantia recte institiiendse juventuti, adeoqne mandavit di- 
serte in lege sua, erudirent et sacramentorum mysteria interpretaren- 
tur. Gum autem ex Evangelicis et Apostolicis literis oonstet, Deum 
non minorem rationera habere novi sui populi pubis, cum palam tes- 
tetur et dicat, Sinite pueroa venire ad me, talium enim est regnum 
codorum (Marc. x. 14), consultissime faciunt ecclesiarum pastores, qui 
juventutera mature et diligenter catechisant, prima fidei fundamenta 
jacientes, ac rudimenta religionis no8ti*» fideliter docentes, explicando 
decalogum mandatorum Dei, symbolum item Apostolorum, orationem 
quoque dominicam, et sacramentorum rationem, cum aliis ejus ge- 
neris primis principiis, et religionis nostras capitibus pnecipnis. Fi- 
dem vero et diligentiam hie suam in adducendis ad catechismum libe- 
ris prsestot Ecclesia, cupiens et gaudens liberos sues recte institui. 

2. Cum vero nunquam gravioribus tentationibus expositi sunt homi* 
nes, quam dum infirmitatibus exercentur aut segrotant, morbis cum 
animi tum corporis fracti, nunquam sane convenit pastores ecclesia- 
rum saluti sui gregis invigilare accuratius, quam in hujusmodi morbis 
et infirmitatibus. Visitent ei^o mature segrotantes, vocentur item ma- 
ture ab segrotantibus, siquidem res ipsa postulaverit : consolentur autem 
illos, et in vera fide confirment, muniant denique contra pemicioBas 


Sataii8s suggoBtiones: instituant item preces apad segrotantein dome- 
sticas, ac si necesse sit, precentar pro SBgrotantis salute etiam iu cceta 
publico cnrmitqiie, qno feliciter: ex hoc seculo migi'et Papisticam 
visitadonem cnm sua ilia nnctione extrema, diximns superins, nos non 
approbate, quod absmtla habeat, et a scriptara canonica non appra- 



1. Fidelium corpora, nt Spiritus Sancti tcmpla, et qusB in ultimo 
die reote crednntur resnrrectura, jubet scriptura honeste absque super 
etitione hnmo mandare, sed et lionestam eorum, qui sancte in Domino 
obdormiverunt, mentionem facere, relictisque eorum, ut viduis et pu- 
pillis, omnia pietatis officia prsestare : aliam non docemus pro mortuis 
ciiram gerere. Improbamus ergo maxirae Cynicos, corpora mortuo- 
rnni n^ligentes, aut quam negligentissime con tern ptissimeque in ter- 
raoi abjicientee, nnnquam vel verbnm bonum de defunctis facientes, 
aut relictos ipsorum ne tantillum quidem curantes. 

S. Impix>bamu8 rursua nimis et prsepostere ofliciosos in defunctos, 
qni instar Ethnioorum suos deplangmit mortnos (luctum moderatum, 
q^iieni Apostolus (1 Thess. iv.) concessit, non vituperamus, inhumanum 
esse jndteantes, prorsns nihil dolere), et pro mortuis sacrificant, et 
pr-«culas cartas, non sine pretio, demnnnurant, hujusmodi suis officiis 
liljeratnri suos illos ex tormentis, quibus a morte inmersos, et inde 
Y*a:ireiis libenui posse hujnsmodi nseniis arbitrantur. 

3. Oedimus enim, fideles recta a moite corporea migra]*e ad Chri- 
4a;tnim, ideoque vivaentinm suffragiis aut precibus pro defunctis, denique 
-mllig snis officiis nihil indigere. Credimus item, infideles recta prseci- 

pitari in tartara, ex quibtis nuUus impiis aperitur, ullis viventium offi- 
csiis, exitns. • 

4. Quod antem quidam tradunt de igne purgatorio, fidei Christianse: 
Credo Femifisionem pecoatornm et vitam SBternam, purgationique plense 
^r Christum, et Christi Domini hisce sententiis advei'satur : Amen, 
amen dico vobis^ qui sennonem meum audita et credit el qui misit 
m«, AoJif^ vitam (Btemam^ et in jicdicium non veniet, sed transivit a 
morte in vitam (Joh. v. 24). Item, Qui lotus est^ non oj>us hdbet, 


nisi ut pedes lavety sed est mundus totuSy et vos mundi estis (Joh. 
xiii. 10). 

5. Jam qaod traditur de Bpiritibus vel aniraabus mortnorain appa- 
rentibus aliqnando viventibus, et petentibus ab eis ofiicia, qtiibae libe- 
rentur, deputamns apparitiones eas inter Indibria, artes et deoeptiones 
diaboli, qui, ut potest se transfigurare in angelum lucis, ita eatagit 
fidem veram vel evertere, vel in dubinm revocare. Dominos in veteri 
testamento vetuit veritatem sciscitari a mortuis, et uUum cum spiriti- 
bus habere commercium (Dent, xviii. 10, 11). Epuloni vero poems 
mancipato, siciit narrat Veritas evangelica, negatnr ad fratres saos 
reditns: pronuneiante interim divino oracnlo, atqne A\ceu\By Habent^ 
Mosen et ProphetaSy avdiant illos. Si Mosen et Prophetas nan ai»*^ 
diuntj neque si guis ex mortuis resurrexity credent (Luc. xvi. 81). 

CAP. XXVll. 
Db KrriBUB et CiERKMONns, et Mkdhs. [Conp. Aug., Abt. XV.] 

1. Veteri populo traditSB sunt qnondam cseremonisB, ut paedagogia 
quffidam, iis qui sub lege veluti sub psedagogo et tutore quodam cn&- 
todiebantur, sed adveniente Christo liberatore, legeque QubleiXSLj^fideles 
sub lege amplius non sumus (Rom. vi. 14), disparueruntqne cseremo- 
nise, quas in Ecclesia Christi adeo retinere aut reparare noluerunt 
Apostoli, ut aperte sint testati se nuUum onus velle imponere JSiX^^s- 
sicB (Act XV. 28). Proinde Judaismum videremur reducei*e aut resti* 
tnere, si in Ecclesia Christi, ad morem veteris Ecclesise, cseremoniaB, 
rituBve multiplicaremus. Ideoque minime approbamns eorum senten- 
tiam, qnibus visum est Ecclesiam Christi cohiberi oportere, ceu pceda- 
gogia quadam, multis variisque ritibus. Nam si populo Christiano 
Apostoli cseremonias vel ritns diviuitus traditos imponere noluernnt, 
quis ergo sanse mentis obtrudet illi adinventiones adinv«ntas humani- 
tus ? Quanto magis accedit cumulo rituum m Ecclesia, tanto magis 
detrahitur non tantum libertati Christianse,* sed et Christo et ejus 
fidei : dum vulgus ea queerit in ritibus, quae qucereret in solo Dei Filio 
Jesn Christo per fidem. Snfficiunt itaque piis pauci, moderati, sim- 
plices, nee alieni a verbo Dei ritus. 

2. Quod si in ecclesiis dispares inveniuntur ritus, nemo ecclcaiaa 
existimet ex eo esse dissidentes. Socrates, Impossibile fuerit, inquit, 


onrnes eccloBiarum, quse per civitates et regiones sunt, ritus conscri- 
bere. Nulla religio eosdem ritus custodit, etiarasi e^ndem de illis 
doctrinam amplectatur. Etenim, qui ejuBdem sunt fidei, de ritibus 
inter se dissentiunt Hsec ille. Et nos hodie ritus diversos in cele- 
bratione ccenss Domini et in aliis nonnullis rebus habentes in nostris 
ecclesiis, in doctrina tameu et fide non dissideraus, neque unitas so- 
cietasqne ecclesiarum nostrarum ea re discinditur. Semper vero ec- 
cleBiffi in hujusmodi ritibus, sicut mediis, usse sunt libertate. Id quod 
noB hodie qnoque facimus. 

3. At cavendnm interim monemus, ne inter media dcputentur, nt 

(^nidem sclent missam et usum imaginum in temple pro niediis repu- 

tare, qosB revera non sunt media. Indifferent (dixit ad Augustinum 

Hieron.) illud esty quod nee bonum nee malum est, ut sive fecerisy 

nw nonfecerie, necjustitiam habeas nee injustitiam. Proinde cum 

aSia^^a rapiuntur ad fidei confessionem, libera esse desinunt : sicuti 

Fanlns ostendit, licitum esse camibus vesci, si quis non submoneat, 

idolis esse litatas, alioqui fore illicitas, quod qui his vescitur, jam ve- 

soendo, idololatriam appix)bare videatur (1 Cor. viii. 10). 

CAP. xxvin. 
De Bonis Ecclesi^ 

1. Opes habet Ecclesia Christi ex munificentia principum ac libera- 
litate fidelinm, qui facultates suas Ecclesise donarunt. Opus enim 
liabet Ecclesia facnitatibus, et habuit ab antiquo facultates ad I'es 
Eoclesin necessarias sustinendas. Ac verns usus opum Ecclesise 
qnondam fnit, et nunc est, conservare doctrinam in scholis, et coeti- 
bo8 sacris, cnm universo cultu, ritibus et sedificio sacro, conservare 
deniqae doctores, discipulos atque ministros, cum i*ebus aliis neces- 
tariis, et imprimis panperibus jnvandis atque alendis. Deligantur 
antem viri timentes Deum, prudentes, et in oeconomia insignes, qui 
i^time bona dispensent ecclesiastica. 

2. Si vero opes Ecclesise per injuriam temporis, et quorundam au- 
daciam, inscitiam, aut avaritiam translate sunt in abusnm, reducantur 
avirispiis et prudentibus ad sanctum usum. Neque enim conniven- 
dnm egt ad abusnm maxime sacrilegum. Docemus itaque reforman- 
das esse scholas et collegia corrupta in doctrina, in cultu, et in mori- 


bus, ordmandamqne esse pie, bona fide, atqneprndenter panpemm 


De C(elibatu, Conjuoio, et CEoonomia. [Conf. Aug., Db Abus. 3J 

1. Qui coslitus donum habent ooelibatus, ita ut ex corde, vel tot^ 
animo, puri eint ac continentes, nee urantnr graviter, eerviant in 
vocatione Domino, donee senserint se divine munere praeditos, et 
effei*ant se ceteris, sed serviant Domino assidue, in simplieitate ^^ 
humilitate. Aptiores autem hi sunt enrandis rebus divinia, qnam tjai 
imvatis familiffi negotiis distrahnntur. Quod si adempto rursuB donc^ 
ustionem seneerint durabilem, meminerint verbi Apostolici: Melin$ 
est nubere^ qtcam uri (1 Cor. vii.). 

2. Conjugiuni enim (inuontinentias medicina et continentia ipsa est) 
institutuui est ab ipso Domino Deo, qui ei liberalissime benedixit, ac 
vinim ac foeminam inseparabiliter sibi mutuum adhserere, et una in 
snmnia dilcctione, concordiaque vivere volnit (Mattxiii.). Unde sci- 
mus Apostolum dixisse: HonorabUe eat conjtiffium inter omnes et 
cuhile impoUntum (Ileb. xiii. 4). Et iterum : Si virgo nupeerity non 
j>ec€avit (1 Cor. vii.). Damnamus ergo polygamiam, et eos, qui se- 
cnndas damnant nuptias. Docemus, contrahenda esse conjugia legi- 
time in timoi-e Domini, et non contra leges, prohibentes aliquot in 
conjugio gradus, no incestsB iiant nuptise. Gontrahantur cum consen- 
su parontum, ant qui sunt loco pai*entum, ac in ilium maxime finem, 
ad quern Dominus conjugia instituit et confirmentur publics in tem- 
plo cum pi'ecatione et benedictione. Colantur denique sancte, cmn 
maxima conjugum fide, pietate et dilectione, nee non puritate, Ga- 
veantur itaque rixie, dissidia, libidines et adulteria. C!onstituantiir 
legitima in Ecclesia judicia, et judices sancti, qui tueantur conjugia, 
et omnem impndicitiam impudentiamque coerceant,et apud quos con- 
trovereiffi matrimoniales transigantur. 

3. Educentur quoque liberi a parentibus, in timore Domini: pro- 
videant item parentes liberis, memores Apostolicse sententiae: Qui 
suia 9ion prospicit, Jidem dbnegavit^ et ivfideli est deterior (1 Tim. 

' V. 8). Imprimis autem doceant sues, quibus sese alant, artes honestas, 
abstrahant ab otio, et veram in his omnibus fiduciam in Denm inse- 



nntt ne diffidenti& aut seeuritate nimia ant avaritia fceda diffluant, 
iiec ftd nJIam fructuiii perveniant, 

4. JEetqne certissimum opera ilkj quse in vera iide fiiint a parenti- 
bDs> per conJQgii officia et GBcoiiomiatn, esse coram Deo eancta et 
N^ere bona opera, et placei*© hfec Deo iion minus, qnain pmces, jeja- 
iiia, «tqtie eleeraosynas. Sic eiiiin docuit et Apostolus in epistolis 
enw, prsecipue vero ad Tim. et Tit inn. Nutneramus antem cum eodem 
Apostolo inter dogmata Sataniea illorum doetrinanij qui matrimoniuni 
prohibcnt, aut palam vituperaut, vel oblique perstringant, quasi noii 
ttncttim vel innndum sit. 

5. Exeemmur autem ccelibatimi immniidiunj libidines et fornica- 
t\o\m tectas et apertas liypocritarumj Bimiilantiiim contiiieutiam, cnm 
♦Mniiiiim eiut incontinentis&imi. IIos omnes judicabit Dens. Divitiae, 
et divites, si pii sunt et reete ntantnr dtvitiis, non i^probamus. Ke- 
pmbamus aiitom sectani Apostolicorumj etc. 


De Magistbatu* [Cokf. Aug.j Abt. XVI.] 

1. Magistratns omnia generis ab ipso Deo est institntus ad generis 
'•"inaiii pacem ac tranqinHItatern, ac ita, nt primnm in mnndo locnm 
^<WtK*at. Si luc sit adver^earins Eeclesia^j et impedire et obtnrbai-e 
\ff^e$i plurinnnn. Si autem sit amicus, adeoquc membrimi Kcclesiae, 
wtilissimum exeellentissinmmqne menibrum est Ecclesiaj^ quod ei per- 
tuolttnn prodefise, earn denique peroptitne juvai^ potest. 

1 Ejns officiiim pra?cipniim est, pacem et tranquillitatem pnbllcam 
ppocuraro et conservare. Qnod sane iinnquam fecerit felieius, quani 
fiierit vere timens Dei ac religiosus, qui videlicet ad exemphim 
Issimorum regnm principumqne popidi Domini, veritatis prfedica- 
!Tn et fidem sinceram promo verit, meiidacia et stiperstitionem om- 
en m onmi iinpietate et idololatria exeiderit ecclesiamqiie Dei de- 
erit- Eqnidem docemus religionis curam imprimis peitinere ad 
ttttn sanctum. 
8. Teiieat ergo ipse in manibns verbum Dei, et ne hiiic ccrtitrarium 
wreatur, procnret, bonis item legibus ad verbnm Dei conqKJsitis mo- 
iretar pcipnlum, sibi a Deo creditum, eundemque in disciplina, officio, 
edientiaqne contineat Judicia exerceat juste judicando, nc respi- 



ciat pereoimmj aut munem accipiat ; viduas, pupiUos et afflictos 
rat, iiijustas, imix^stores et violentos coerceat atque adeo et exscindn 
Neque enim fnistra accepit a Deo gladmm (Eoni, xiiu 4). Stringat 
ei'go hiinc Dei gladiuni in omnes raaleficoe, sedidosos, latronea ve/ 
hnmicidas, oppressoi'es, blaspheinos, perjures et in omnes eoi, que* 
Dens puiiii-c ac etiam cff?dei*e jussit Coerceat et hsereticos (qui sm 
iiaTctiei sunt) ineorrigibiles, Dei majestateiii blasphemare et Eeclesimn 
Dei couturbarej adeoqne perdere noti desitientes* 

4. Quod si necesse sit, etiam bello popiili coiiservam salutem, bellniUt i 
ill nomine Dei suecipiat, modo prius pacem inodis omuibos qujesierit, 
nee aliter nisi bello bugs servaro possit Et dum lisec ex fide &cit 
nmgistratus, illis ipsis operibus, ut vere Ix^nie, Deo inservit, ac bene- 
dictionern a Domino accipit Damnamus Anabaptistas, qui, ut Chri- 
stianuin negant fungi posse officio magistratns, ita etiam negant, qi 
quani a inagistititu juste occidi, aut niagistratuui bellum gerere 
aut juranieuta nmgistratui pra^standa esse, etc. 

5. Si cut enim Deus salntem populi sui operari vult per magistratun), 
quern mundo veluti patrcm dcdit: ita subditi omnes, boc Dei l)enefi' 
cium in magistratu agnoscere jubeutur, Houorent ergo et rev 
tnagistratum, tanqnatn Dei ininistrum: anient enm, faveant ei, et 
pro illoj tanquam pro Patre : obediant item omnibus ejus jaslifi 
i^quis mandatis: denique pendant veetigalia atqne trrbuta, et ip 
liujufi generis debita sunt, fideliter atque libenter. Et si sal us pii' 
patriae vel ju&titia I'equimt, et magistratus ex necessitate bellum si 
piat, deponant etiam vitam, et f undant sanguinem pro sabite pnl 
magistratusque, et quidem in Dei nomine, libenter, fortiter et alacril 
Qui enim inagistratui se opponif, irani Dei gravem in se provocat 

Damiianms itaque omnes magifitratus contemptoreSj rebelles, reipflb- 
licflB hostes, et eeditiosos nebulones, denique omnes, quotquot ofiicil 
debita priestai'e, vol palani, vel arte renuunt. 

Oramua Deum Patrem nostrum in ooelis clementissimnm, ut 

eipibus populi, nobis quoque et universo populo buo benedicat, l 
Jesum Christum, Dominum et Servatoreni nostrum unicum, cni 
et gloria ac gratiaram actio in secula seculorum. Amen. 


bf GenoAD ten U tbnt of the third edition, locludlng the &Otb Qoestkw (repabliBhed, with the olrt 
fnphj, bj Nieme^rcTf CollKtio C&nf. p. 800, siid In the TercenteuAr/ Edition of the German Ke- 
^ Cbnrch «f tb« UDited States, ISdS), compared Kirlth thejir»l edltlun (accurately ropublisbed hy 
Aeriv D^ HtMelh, Kattfhimnua in aeiiier UrpttUoMi 18C4}, bat Id moderu »pe]Elnj^, and ivith §ome 
ted rerbil improvements (such ne, in Qd. 1, 6rfflt«« Im fur beyiie in, vtiUkmrnncn fur isvlktrmUck), 
ifDf test, with critical notes, varloas reftdlnj^^ and Scripture proofi, la gii'cn In the revised iMne 
Tereentenarj Edltit^n {Dtr Heidetb. KaUchuimug nocA der A w*ff, p. lB<ia revidirt^ etc, Pblla., lS<ift), ftir 
Itiid the advantage uf ueiog the only extaot copy of the rditio prinetpi^ then fn pCMSK^slon of my 
,tlK late Bev. Dr.TrevLranas, of Bremen, and bearing the nuiue of Ita ortginal owner (Prof. H. 

SQcn»h versloo, which Is mach better than the one la common nse, was prepared by an able 
ittee, eoasletrng of Rev. Drs. Oerliftrt, Nevln, Uarbatigh, Kesaler, ZactiRria*, and other*, fo the 
Iftd by dIreeUoo of the Synod of tlie Oerroan Reformed Church of the United States, held iu Har- 
{.F^^liiOO, and waa published in very «iiiperlor Hlyle, &s u Tprct-uHitittry EtHitfriu, together with 
fDin and Latin lexU (of the third edition), and a valuable ititrodtictluu by Dr. Jiibit W. Ncvln, 
orlttlfiO (pp.St7). It is here ineertecjl by permii«ion of the trau»klor«. TheCJermau title below 
Mlaikn ef the tltle'page of the fii«t edllioo, except the electoral anna. See n full fiiC'SiiiiJIe io 
maa edUioo, lS6flO 



i » 

bvrn einigcr Zrofl ttn Se^ett unb 



as conducted in the Chtirches and Schoold 

of the 

Electoral Palatinate. 

Primed in the Electoral City 

of Heidelberg by 

John Maylr. 



What is thy only comfort in life nod in 

Answer » 
That I, with hodj and soul, both 
in life and in death, am not my 
t mcined getrfucii |)eitiiiibeg | own, but belong to my faithful 
i%x\^i eiflen bin, ^cr xmt fcincm Saviour Jesus Christ, who ivith liis 

^^p^ a08 SYMBOLA EVANGELiri!^^^^^^H 

^H tt)eiiren IMute ffir allc ntcine Siinbcn 

precious blood has foM 

^B t^ollfctiimeu tejabkt, unb mid) mi a Her 

for all my sins, atid red« 

^H ©cuHili Hi teufel^ erlcfct kt; unt 

from all the ix>wer of t 

^H alfi> beuMbrct, t^ap el^nc ten ^iUen 

and so preserves me tin 

^H mdiicd 9,ktcrd m ^hmml ftiii ^aar 

the will of luy Father 

^B mn mcincm ^dupte faitn fatkn, ja 

not a hair can fall from^ 

^H aud) mir allce^ ju mciiicr @eltgfcit 

yea, that all things niusl 

^H tkiteit mug. 3){iritm er mt(^ au(^ 

gather for my ealvationj 

^H t>ut^ feiiini Ijeiligen ®cift tc^ emigeti 

fore, by his Holy Spiri 

^H ?tteii0 t>cr(tt^crt, iinb ibm forfbiit ju 

assures me of eternal 

^B kbm i>dn |)erjctt miUig tin^ bereit 

makes me heartily wi: 

^H tnac^t. 

ready henceforth to live u 

^H s^^d^ ^' 

QPE*TtO!f 2. 

^H fSk ttele ^tftde fiiiD tir nctBig ju )i}tfTeiip 

How luJiTir thing* ure neem 

^^m tafi bu tit ciefetn Zw^tt feligttd^ k&ttt linb 

to know, tbat thou in tliis coi 

^^^^ flecbf n lucfltft ? 

live ttnd die hapjiily ? 

^^^f %ntn»oit. 


^K Dxti Stucfe: ffirftlic^, wic grot 

Three things: PiiiBt,1 

^H meinc Sunt e unb S 1 e ti t fekn. 3um 

ness of my $m and mi^ 

^B 3lnNnt, anc ic^ i>on alkn mtinm @un>^ 

ond, how I am redeemed 

^H bttt imb <i\m1> erI5ftt wtttt, Utib 

my Bins and miseiy. Th 

^H jum Drttten, tt»ie ii^ ©c^tt fitr folc^e 

am to be thankful to Go 

^m (Sriefung foU banfbar fein. 

redemption. ^^1 

^^H t>tt erfle Xkil 


^^^1 S3 (^11 be$ Sneiifc^eti ^[ettb. 


^^^H Sirctge 


^^^H ^o^er erteiutcfl bu bdn (Sknb? 

Wheiicc knowest tlioa thy gd 

^^^^V ^ntmcrt 


^M Slue bem @efeg ®ott€$. 

Out of the Law of Go 

^B^ grage 4. 

QuEflTIOK 4. 

^^^B Bae etfortett bcnn bad g^tttic^e ^efef^ 

What doea the Law of Gci 





^^^^H||)kp ki^rct une (IE)nflu$ tn einer 

Thid Christ teach^a tl 



Sinnina, 2Haltbai am 22fteii: DiiMatt 22: Thau shalt love the ^| 

ft[lfHicbtn ©ott, bcinctt i^errn, 

Lord tfiy God tcith all thy hearty ^^| 

wgaiijcm jperjcn, !)Dn a^«icr 

and with all tJty sotd^ and with ^^| 

cfflCJjon ganjcm ©cmuttj unb 

all thy mind^ and with all thy ^H 

alien ^taf ten: tic§ ifl ra^ cer^ 

strength. This is the Jint and ^H 

nfimftc unt 3r&^te@e6oL Xa^ 

great comtnandment ; and the sec- ^H 

mere abcr ifl tern gkidj: Du 

ond is like unto it: Thou shall ^^M 

ftllfl teiucn 5ndd)ftcn lit&ctt aH 

love thy neighbor as thyself* — On ^H 

tiij felbfi. — 3n ticfcn jti?cint 

thes& two coviJiiandments hang all ^H 

Beioitn banket tai gciiijc ©tfe^ 

tliS law and the prophets, ^H 

m tic ?*rop^ctcn. 


gragc 5. 

QlTEBTlOK 5* ^^H 

lannp fcn Ut% 2lUe« tJetltomtntn Mten? 

Cjuiat thou keep all thiK perfectly ? ^H 


Ahswbh. ^^M 

Sein : tcnn ic^ tin )>on 5latur gc^ 

No; for I am by natui'e prone ^H 

lieigl, G^ett UUD mcincn 9ladjflcn jUjto hate God and my neighbor* ^| 



gtagc 6, 

QuissTioy Q, ^Hl 

^ tenn Oott btn 3)7cnfd^n alfo &i^fe iinb 

Did God create man thuif wicked end por* ^H 

•cibrt crfct^affeii ? 

verse ? ^^M 

mnttcoit. 1 

Answer. ^^M 

Rem : fonbcrn @0tt ^at ten ^m^ 

No ; but God created man good^ ^H 

mm gut uitt» nac^ fcinem iSbeiittlt 

atid after his own image — tlmt is, ^^B 

Bp>affcn,tas i^/m wa&rbaftiger @c^ 

in righteougnegg and tnie half- ^^M 

plligfftt unt l^tiligfeit; auf taf er 

rtesB; that he might rightly know ^| 

Itott fcintn @c^6pfer tcd&t ctfmnt, 

God hiB Creator, heartily love ^H 

Mk9en ^tqtw Ikbt, unt in emiger 

him, and live with liiiii in eternal ^H 

^gfeii mit ibm ttbe,^ 3tjn ju lobttt. 

blesBednesB, to praise and glorify ^H 

i( JU preifcn. 

him. ^H 

gtagc 7. 

QUK8TiaN 7. ^^M 

Motfct lomntt teim fol^e berbtrbtc ?trt 

\Mieiice, then, comes this depraved natare ^^M 

i ftoifc^ ? 

of man? ^^t 


Answer. ^^H 

mu0 ttm S^tl 11)^^ Ungt^orfam un^ 

From the fall and disobedience ^H 

k > See here the critical note in mj Geiman edtdoOf p< 5, ^^H 



fercr crflfu Stteni/SItam itnt? gt?a,tm 
^aratie^, ta unfere yiahix alfo *?fr* 
giftet wDrtcn, Da& mir Slilc in Suitten 
empfangejt tmt a^b^^t-cn raatcn. 

Btage 8. 
^tnb trir aber temtafien ttrterbt, ba6 t^ii^ 
gaiij uiib ^ar uiitiic^ti^ pul) ju cinigem @utfrt 

3a : c^ fei tcnn, l^ag mir turtfe ten 
©cifi ©etteei iiMetetgcbDiTii ireiTcii. 

X|ut bejiii @ett bem "ilDJcnfcl^eii nitwit Un* 
«d?t, bag er iit feiiiem iMfi^ ^^n i^ni iorbcit, 

9ltm : Nun ©ott ^at ben a}?cnfd)cn 
alfo crfd^affcn, tag er e^ fcnntc rf)un* 
2)er 5D2cnffb aber bat ftdj unt allr 
fctnc 9?actfDmmcii, <\u^ Slnflifmng te^ 
Jeuftl^, turd) tnutl)anlligen llnj)c|)or^ 
fnm terfelbigeu (Saben teranbet* 

grfliK 10. 

iingtltraft laffeii [)iiT^:bcn? 

!OTit mdHen: fontern 2r jiirnct 
f* reef It*, better ubcr angebcrnc unto 
irirfiiAc Siinten, unt anl! )ac au^ gc^ 
reitrm Urthcil jciilii^ unt eirig ftrafen, 
wie Ct gcfprod^cn bat: SSer finest 

of our first parents. Adam 
m Paradise, whereby our 
became so corrupt that w» 
conceived aud bora in sib, 


Bat are we io fiir depraved 
wboUj anapt to my good, nod 


Yes; unless we are bor 
by the Spirit of God. 

Does not God, then, wrong man 
ing of him in hU bw that which I 


No ; for God so made 

lie could perforin it; bl 

through the instigation m 
devil, by willful disobedienc 
prived hitnself and all his poi 
of this power. 


Win God suffer such disobed 
apostasy to go uiipuniahod ? 


By no means ; but he is 
displeased with our inborn 
as actual sins, and will 
them in just judgment 
and eternity, as he has dec 

fei jctermanti, ter ntdU hldhttiOursed is every one 
in allem tetU; ta^ ^t\^x\thtxi\tinueth not in all thing\ 
^t\}ti im SBuc^ teS ©tfepe^, taf ar<? written in the hook 



tx't t^uc. 

I late, to do them. 



^ bcRR ®ett nid?t aut^ ^nn^cqtg? 

®D« iji rno^l tarmbcrjig, gt i(l 
o&fr mi^ gf rcc^t* Xcrbaiben crfortcrt 
"fine SerccbHiifeit, tai> tic euiit?c, 
Dt% iDiter ^tc allcrbfit^jle aJlajcflat 
®W fccgangcn ifl, auc^ mit ber 
Wen, tad iPi bcr cmigm ®trafc, 
tt&ifr unt <3eclc gcftiaft mttQ. . 

Cer anbcre [jroetrc] Z^til 
8011 Dcd fDlenfi^en Sriofuitg. 
giflst 12, 

Tiettflt tDir bcnn Jtac^ tcm tittct^tcn Ut» 

W®etlc« |citltd?e utit? ttriflc 8trafe k>crbit* 

' il ^cn ; rcie m^c^ten mr ok^u 2>tta\t 

At|c^unb mctcrum ^uiSnaben tommcu? 

®m mill, rajS fetuer ©crtt^tigfcit 
gcnitg gefc^e^e ; fcepiuegm mii)Tni wir 
ttrftlkn mwtttx tur# iin6 felbfl, 
tta rut* einett Slnteru i^cUfemmeiic 

gtage 13. 
ihmen totr abtt tmtd? tmd |d6|l Seja^ 

K« nitfetcn: intern tt>ir madden 

aha ifgenb cine blege (Sreatur fttr 

9Irin: t^tnn erfilici^ mill ®ott an 
iarr anient Qxtam ftrafcii, mae tct 
Vol. in.— X 

ISf thtOf God not al»o merciful? 

God is indeed merciful, but he 
ia likewise jiiet; wherefore his ju^ 
tice requires that sin, wliich is com- 
mitted against the most high maj- 
esty of God J be also punished with 
extreme, that is, with everlasting 
punishment both of body and 80uL 


QtiesTtaN 12. 

Since, then, by the righteous Judgment of 

God we de&ene tem|>onil and eternal punlsh- 

ment^wbM is required that we may escape this 

puntshmont and be aKuln received into favor? 


God wills that his justice be sat- 
isfied; therefore must we make 
full satisfaction to the same, either 
by ourselves or by another. 

Q0E8T10N 13. 
Can we ourselves nmke this flatiafacdon f 


By no means; on the contrary, 
we daily increase our guilt. 

Can any mere crcatQre make gattsBiCtioil 
for lis ? 


None ; for, first, God will not 
punishj in any other creature, that 



fo fanii aut^ feint blo^c Greatiir tk 
?afl K^ cmigcn 3(^rm^ ©ottcd miter 
tit ©iintt trtragen, imt ant ere 1?at)on 

groge 15. 
SBafi mflffen wit bcnn fflr dnew aRtttter 
uub SrI0(cifu(^teii? 

eimu folc^eii, t>cr cin ma&rcr unt» 
gerecttcr *Plenfcft, uiil' buc^ flarfcr Nun 
allt Srcaturen, ta^ ifl, juglclc!^ mafjrcr 
@0tt fei. 

graflc 16. 
gBarum miifi (Sr tin toa^rct uab 0«rcc^tcr 
aUcnfitf fern? 


Darmn, mtil t*ie ©ertdjtigfcit &om^ 
crfortert, taf tic menfdjlidic 9lamr, 
tie gcfiinbijet I)at, fiir tic S'iintc tc:= 
jabic, abcr ©iner, bcr fclbfl tin £ i'mter 
mxt, nic^t fonnlc fiir Stnbcrc bcjaMcn. 

grage 17, 
SBaxum nnifj Sr ju^tctt^ icaBrer @ott 

Da^ cr au^ Sraft fcincr ©ott^dt 
tic ?ail tc^ ^^xm^ ©Dffc^ an fciner 
a)Jenfc^fjeif crtragtn, itnt nn^ tic ®c^ 
rcd^tigfcit unt ta^ ¥cbcii cni^crben 
nub JtJicter gebcn miit^tc. 
gtage J8. 
2BcT i(t a&et bftfclbc SPiltttcr, bcr jugrd<^i 
a^rer (Bott unb dn laja^rtr flctei^ter af^eiift^ 

ttnfcr $im 3cfit^ ebriflu*, ter 

of which man has made hi 

gtiilty; and, further, no mere i 
lire call sustain the burden of i 
eternal wratli ngainst ein, SB 
deem others therefrom. 


QoxtTiov 15, 
What manner of fnediAtor endl 

then, must wo eeek? 

* One who is a true and 8 

man, and yet more powerful 
all creatures ; that is, one whc 
the same time true God. 


Why must he be a tme 


Because the justice of God rec 
that the game human nature i 
lias ginned should make satisfi 
for sin ; but no man, being hi 
a sinner, could satisfy for othi 


Why nr.ust he be at tbe sAtne ^ 

God? ^ 

Akswbs. I^ 

That by the power of his 
head he might bear, in his 
hood, the burden of God's n 
and so obtain for and reato 
us righteousness and life. 

Qt7fISTtOK IS. ^ 

But who, now, is that mediator^H 
the Fumc time tnie God and n tmOi 


Akswbs, ^M 

Our Lord Jeam Christy w 


ting jur tJoUfcmmcncn (Erlofung unb 
©freirigftit gcfc^cttft i% 

jjraflc UK 

SebfTtofiBt tu tal? 

3(u? tern beittgcn gtjaitgdti^, writhes 
@ott fd6(l anfSnglid) tm 'JJciratic^ 
bat jfDffenbaref, in ter golgc ^urt^ 
tie ^iligcn greater unt? ^ro^j^eteu 
Iflfen sjcrfuntiaen, unt bur(| bit 
Cpftr unb anttrc (fercmomcit le^ 
<?tfffcd !jcrgebi!ttt, entlic^ abet burt^ 
touingclifblfii So^n crfiiUtL 

gTOflf 20. 

Setben ttntt aUc ^enfdKit tDtebmtm biirt^ 
^Mtm*fe(i^, npie fe bntij^ It bam fmb vct« 

fldn : font^trn allein bicjenigen, tit 
fur* wabren ©fan ben ibm mxttn 
mtxkibt, unb allc fcinc ©pl^lt^atcn 

grogt 2L 
&• i^ t04rtt (Stau&e? 
gd ill ntt^t allein cine gemifyt Sr^ 
fmmni§, tatur^ t(^ 2IUee fur rcatjr 
Wte, wa^ iin« ®Dtt in feinem ©ortc 
fet gcoffenbatet, fonttrn aueb cm 
|^rj(id?t^ Scrtrauen, mli}t^ ber btiligc 
i0rtfl tur^'d (E'^angelinm in mtr 
Wrfct, ta§ nt{^t allein ?tntern, fonbcm 
kg^ mir 93crgcbitng tcr ^^iinteit, twigt 
piircc^tidfeit un^ 8eligfcit wn 03i>rt 
fclcnfet fci, au^ lautei ©naben, allein 
g bed 3^trbienflee S^rifii miHen. 

QuesTfON ItJ, 
Whence knowest thoti ihis ? 

From the IIolj Gospel, which 

God himself first revealed in Para- 
dise, afterwards proclaimed by the 
holy Patriarchs and ProphetSj and 
foreshadowed by tlie sacrifices and 
other ceremonies of the law, and 
finally fulfilled by his well-beloved 

QuESTian 20. 
Are aU men, then, Aaved by Chti^tf tm they 
have periHhed by Ackm ? 


No; only such as by true faith 
are ingrafted into him, and i-eceive 
all his benefits, 

QtlESTION 21. 

What is true faith ? 


It is not only a certain knowl- 
edge whereby I hold for truth all 
that God has revealed to \m in his 
Word, but also a hearty trust which 
the Holy Ghost works in me by 
the Gospelj that not only to others, 
but to me also, forgiveness of sins, 
everlasting righteousness and sal- 
vation, are freely given by God, 
merely of grace, only for the sake 
of Christ^s merits. 



Svaflc 22. 
S3a9 ifl ato eisan (S^rt^cit uBt^tg gn 



9IUed, wai uni ixa (£t)angeHo t)er^ 

tfti^tn loirb, weld^ed un« bie 9lrtifel un^ 

)mi aOgemeineu unge)wetfelten d^irifl^ 

lid^en ®(aubend in einer @ummale^ren. 

grage 28. 



34 glauBe in ©ott Sater, ben 
Sinmad^tigen^ed^opfer ^immeU 
unb ber Srben. 

Unb in 3efum Sl^riflum, feinen 
eingeBornen ©o^n^unfern ^crrn; 
ber empfangen ifl t)on bem l^eiti^ 
gen Oeifle, geboren au8 2Waria 
ber 3ungfrau; gelitten unter 
pontic 3>itato, gefreujiget, ge^ 
fiorben unb begraben; abgeflie^ 
gen ju ber ^oHe; am britten 
lage wieber auferflanben »on 
Den Xobten; aufgefabren gen 
^immel; fiftet gu ber JRed^ten 
@otte«,be0 aUmac^tigenSater^; 
9on bannen Sr lommen mirb gu 
rid^ten bie Sebenbigen unb bie 

3(^ glaube in ben beiligen 
®eiji; eine beilige, allgemeine 
^rifllic^e ftir^e; bie ©emein^ 
fc^aftber ^eiligen; SBcrgebung 
ner ©iinben; Sluferflebung be« 
SIeifd^e9,unb ein en>ige^ Seben. 

QumioiM 22. 
What is it, then, neoMMiy te a Cbriite 
to believe? 


All that is promised ns in 
Gk)6pel, which the furtiplea of 
catholic, undoubted Christian fait^ 
teach us in sum. 

Quxmov 28. 

What are these Articles? 

/ bdieve in Ood the FaOer 
Almighty, Maker of heaven atti 

And in Jesus Christy his onfy- 
begotten Son, our Lord : toho was 
conceived hy the Holy Ohast, bom 
of the Virgin Mary; suffered 
under Pontius Pilate, was em- 
cifedy 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 Ood the 
Father Almighty; froin thence 
he shall come to judge the quidi 
and the dead. 

I believe in the Holy Ohosi; 
the holy Catholic Church; the 
communion of saints; the for- 
giveness of sins; the resurreo- 
tion of the body, and the Ijfe 



Si* fttrtm biffe %ttM tttgtl|«ttt? 

3n mi Ibeile : 3)er e rfle i|l con 
@8ti tern Sarcr un^ utifmt Sr^ 
fttflffung. t>tx anUxt s?(?ii ®ott 
ttntSofmc unt unferer Srl6fung, 
ttrtTtttc i?on @ott t^em bfiUgcn 
fflfiftc unb iinfcrrr ^cilisung. 

grage 25. 

tvml nur rin dnig gettrnJ^ SBefeii 1% 
^nm nennrft bu tret, ten $atef , Sc^ti tttit 

Iflnim,t!?eU fi(^ ©ott alfo in feiitem 
8cr| gtofftrtbaret Ijat, taf bicfc trei 
tBterfc^ictili(|en ^pcrfoncn bcr einige 
nlr^fdge raige &m ftnb. 

How are these Artk-te« divided? 

8on 0Dtt bem Sater. 

giage 24^ 
8«l gtaukft bu, iDtnn bu f|:^nd;rfl : 34 
IIiDte in <Bott ^oter, ben Hrima^ti' 
|»,84S^fcr ^imnttCe unb bcr ISrbcn? 

Daf ter cwigc Satcr utifer^ ^crm 
3ffii SWftt, ter ^immel unb Srbe, 
bmmt adtm, tva^ hirinmn ifl, au^ 
erfdiaffcn, aud^ biefclbigm nod^ 
fdiKU ewigen JRatfe unb 55^^^- 
nMU utib tegierft, iim feine^ 
i<* Cbrifli TOillcn mm ®m wnb 
SJatfr fci, ouf welc^cn id) alfo 
i«f, baf ic^ nit^t jii?cifle, 2r 
miiii mil allcr 9lDt^burfr ?fik^ 
ttt <BttU tJrrfoTgcn, aud^ alltd 


Into three parts; The first is 
of God the Father and oar crea- 
tion; the second, of God the Son 
and our redemption; the third, 
of God the Ilidy Ghost and our 

QcBflTlON 25. 

Since tliere U but one Divine Beings why 
»peakejvt thou of three, Father, Bon, and Holy 


Because God has so revealed 

himself in his Word that these 
three distinct Persons are the one, 
j true, eternal God. 


Question 26, 
What doat thou believe wbea thou sajott : 
Ibeluve in God the Father Almighty^ Maktr 
^f Htaven artd Earth f 


That the eternal Father of onr 
Lord Jesns Christ, who of nothing'* 
made lieaven and earth, with all 
that in them is, who likewise np- ' 
liolds and governs the same by his ' 
eternal connael and providence, is 
for the sake of Christ his Son my 
God and my Father, io whom I so 
trust as to have no doubt that he 
^ill provide me with all things nec- 
essary for body and soul ; and fur- 



Uebel, fo (Jr mir in bicfem ^axamtx^ 
tf)al gufd^idfet, mir gu gut wenben, 
ixtwtH dx'i t^un fann, ali ein all^ 
mac^tiflcr ®ott, unb au(^ tf^un will, 
aid ein getreuer Sater. 

grage 27. 
93a9 bfrfie^ll bu unter ber gilrfe^ung 


Die allmdd^tige unb gegenmartige 
jtraft ©otted, burdb n>eld^e (£r ^immel 
unb Srbe, fammt alien Sreaturen, 
gleid^ ali mit feiner $anb noc^ erl^dlt, 
unb alfo regieret, bap Saub unb ®xa9, 
JHegen unb Ditm, fruc^tbare unb m^ 
fruc^tbare 3a^re, (Jffen unb Xrinfen, 
©efunb^eit unb Jtranf^eit, 9leid(|tl^um 
unb Slrmut^/ unb aOed nid^t t)on 
o^ngefa^r, fonbern »on feiner \>&ttx^ 
lichen ^anb nni gufomme. 

grage 28. 

S3a9 fiir Sfluiim Mommtn tore an9 ber 
(Srlmntntg bcT ^(lf^0t>fung unb prfe^ung 


Z)af wir in aOer SQiberwartigfeit 
gebulbig, in ©ludFfeligfeit banfbar, unb 
auf 9 3ulunftige guter 3uber{td^t gu 
unferm getreuen ®ott unb SBater fein 
foOen, ba§ mi leine Sreatur oon 
feiner Siebe fc^eiben toixi, biemeil aQe 
(Sreaturen alfo in feiner $anb ftnb, 
baf jte {td^ o^ne feinen SBiden auc^ 
nid(|t regen nod^ bemegen f &nnen. 

ther, that whatever evil he Bendi 
upon me in this vale of teara^ he 
will turn to my good ; for he is able 
to do it, being Almighty Gtodj and 
willing also, being a fiiithf al Father. ^ 

Question 27. 
What dost thoa nndentand by the Pror^^ 


The almighty and every wher^ 
present power of God, whereby, is 
it were by his hand, he still Q{^ 
holds heaven and earth, with aQ 
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^bnt 
by his fatherly hand. 

Q&BTION 28. 

What does it profit as to know that God 
has created, and bj his providence stfll 19- 
holds all things? 


That we may be patient in ad- 
versity, thankful in prosperity, and 
for what is f atfire have good con- 
fidence in our faithful God and 
Father that no creature shall sep- 
arate us from his love, since all 
creatm-es are so in his hand that 
without his will they can not eo 
much as move. 



Son ®ott tern @of)tt. 

Nl it, gfUgniad^et, genanut? 

tarum, tveil tx um fclig ma(i|t »pn 
anicm Suntcit, uut a^eil bet Umm 
Smrn cinigc ^digffit ju fuc^cn m^ 
'fi mn ift. 

grage 80. 
6(<mbai benn bie au^ an ben cintgcn 8c* 
lipat^ 3cfum, bic i^re ©cliglctl unb $»eil bd 
friliamrbfi pt^ fcIfc|i,ober onbcrfltpo fuc^^ii? 

Stin: fon^crn fic i^edaugncn mit 
^r li)ai ben citiiflen Seligmadjcr itnl? 
Wanb 3^funi, ob fic fid) fciu gkic^ 
itn. Df nn cntii^eter 3tfu^ ni(t t fin 

pmmcner defiant fein fann, ettr 
fe tiffen .^cilanb mit trabmn ©lanten 
fitinfbmcn, mu^m aUed in 3t*m ^a&en, 
to ju i^rer Seligfeit s?0itn3t|^cn ijl. 

grafle 8K 
Sanrm ifl ^r Q[^Tiflu9, ba9 ift, ctn 
^lilalbtei, ^enaimt? 

Seil Gr »on ©ott bem SBater sjtr^ 
trtnef unb mit tern tjcili^eii ©dftc 
kt ifi |U unfcrtn oberflen ^ro- 
il unb itbrtt, bcr nn^ ben bcim^ 
n fftati^ unb ©illen @otte« »on 
rer Srldfunj ??t>Ufomnicn pffen^ 
m ; unb ju unfcrm einigen |)o|en^ 
:er, bcr un^ niir bem eintgcn Opfer 
?cilje^ cr!6fct ^at unb immcrbar 


QtrBSTfow 29. 
WI17 is the Son of God culled Je*ui^ thtki 
ii, Samottr- T 


Because he saves us from our 
sins; and no salvation is to be 
either sought or fonnd in any 


Do suchj tlien^ believe in Ihe onlj Savioar 
Jesus who seek ihelr salvation and wel&re 
of saintfi, of tliemselves, or any where else? 

No ; altliongh tliej may make 
their boast of him^yet in act they 
deny the only Saviour Jesns, For 
either Jesus is not a complete 
Saviour, or they who by true faith 
receive this Saviour must have in 
him all that is necessary to their 


Why is he called ChHtt, that U, 


Because he is ordained of God 
the Fatherj and anointed with the 
Holy Ghofit, to be our chief Pmphet 
and Teacher^ who fuUy reveals to 
us the secret counsel and will of 
God coueerning our redemption; 
and our only High Priest, who 
by the one sacrifice of his body 
has redeemed us, and ever liveth 



mxt fdner %uxUtit sot bent Satcr 
mtrith unb ju unfcm cwtgen Sonig, 
bcr un^ mit feincnt ©cut unb Ocift 
rcgierct, unb bci bet crnjorbcitcu Hxlh 
fung fd^ii|ct unb cr^alt. 

grage 32* 
SBanim tuiTJl aba bu cin (Strip fiettartttt? 

®cil tc| burt^ ben @Iau6en 
cin @[tfb Sbrtfli, unb alfo fcincr 
©albung tbeilbaftig Vm, auf ba^ 
au(^ tcb feincn 9?ame» befennt, mtA 
3&m JU tintm kbenbigcn 3}aiif(?pfer 
barltcUc, unb mit frelcm Ocmiffen 
in biefem itbm nJibcr bic Siinbc 
unb Ifufel flreitc, unb krna4 in 
firoigfeit mit 3N fitci aUt Sreaturcn 

^tagc 83. 

@obn, (o t!G^ toil Quc^^ @om« ^nber fltib? 

Eariim, wcil S^riflu^ aUm htx 
eroige natiirli^e Sp^n ©otte^ ifl, roir 
abcr urn fcinctnjillen au^ ®nabcn lu 
£iitbcrn (Sotted angcnommen fmb. 

0Tage S4. 
SBarJim ncnnefl bu 35« utifcrn ©eiTn? 

®fi[ Gr un^ mit ?ci& unb ®eele 
uon ber ©finbc unb au^ allcr Oemair 
be^ leufet^ ntcfjt mil ®Dlb ober ®iI6tr, 
fonbfru mit feincm tkuren ©tut ibm 
jum eigenttyum crtofct mi txhufn 

to make intercesBion for 
tlie Father ; and our eten 
who governs ns by his ^ 
Spirit) and defendB and pi 
io the redemption obtain^ 

But wbj art tAou c«31ed a ChH 

Becanse by faith I am 
of Christ, aud thus a pM 
his anointing; in order tl 
may confess his name, ma 
myself a living sacrifice 
fulness to hinrij and may 
conscience figtit against 
the devil in this life, and t 
in etemityj reign with hii 

QuESTioir 33, 

Why w he CAlted God's onltf-h 
since we also are the children of C 


Becanse Christ alone ii 
nal natural Son of God 
are children of God by 
through grace for his sake 

QUEsnosf 84. 
Why caU^t thou him wtr LtM 


BecausejUot with silvei 

bnt with his precions bid 
redeemed and pnrchaeed 
and soul, from sin and 
the power of the devil, 






grage 86. 
000 ^ctfit, ba6 Qr emt^fangen ifl i^on 
htm ^etltgen (3t\ft, geboTcn au9 SOflarta 
^fr Outtflfrau? 


■ 3)af bcr wige ©ol&n ®dtte«, bet 

tt^dtfxtx mt ewiger ®ott ifi unb btet^ 

6et^/ oafire menfi^Uc^e 9latur <iva bem 

(^Icifc^ unb Slut ber 3ungfrau ^Raria, 

bmx.T^ ffiirlung bed i^ettigen ©eifled, an 

fE^ genommeit l^at, ouf baf Sr aud^ 

^^r wal^rc ®ame !Da»ib« fei, fcincn 

laSrubtm in aQem g(et^, au^genommen 


grage 86. 
Sa« fftr 9ht^ belommfl bu aus bet (ei« 
lisat (SmH^flmfi mtb (Mnrt S|nfH? 


Da§ (gr wnfer STOittlet ift, unb mit 

rHner Unf^ulb itnb t^ollfommenen 

^^tiUgfeit metne @unbe, barin id^ Bin 

tmpfangen, Mr ®otte} Unge^ti^t Bc^^ 


gragc 87. 
9^9 i»€rfle^fl bu nnta bent SBdrtlein: 
S^ elttten? 


2)a§ Sr on Sdb unb ®eele bie 
S^nje 3eit fcine^ ?eBen« auf ffirben, 
fonberli^ abet am (Jnbe begfelben, ben 
3om @otte« wiber bfe ©flnbe bed 
flanjcn nienfd^Kd^en ®efd^le^t8 getra:^ 
flcn \}at, auf bap (Jr mit feinem ?ei^ 
*n, al0 mit bem einigen Su^nopfer, 
ttnfcm ?rib unb ©eele t>on ber ewigen 
5ieTbammni§ erUfete, unb un« ©otted 
®iiabe,®eTe^tigfett unb e»{ge8 ?eBen 

Question 35. 
What is the meaning of Conceived by the 
Holy Ghost, bom of the Virgin May f 


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 then receive from the 
holy coneeptioil and Inrth of Christ? 
That he is our Medfator, and 
with his innocence and perfect 
holiness covers, in the sight of 
God, my sin wherein I was con- 

Question 37. 
What dost thou understand bj the word 



That all the time he lived on 

earth, but 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. 



dxa^t 88. 
SBarum ^ot Qt unter bem flMfUx $ontto 
$tIato gelttien? 


9[uf baf Sr uufd^ufbig unter bem 
n^eltltc^eit 9lid(|ter t^erbammet tDurbe, 
unb un9 bamit oon bem flrengen Utj? 
i^eil ©otted, bad uber mi ergel^en 
foUte, erlebigte. 

gragc 89. 

3{l ed etToa9 me(r,bag (5r tfl gelren)iget 

ttorben, benn fo (5r eine9 anbent ^ob€9 geftor** 

bm »5re? 


3a: benn baburd^ bin ic^ gemip, 

bap Sr bie SSermalebeiung, bie auf 

mix lag, auf {td^ gelaben ^abe, bien^eil 

ber lob bed ^reuged bon ®ott »er- 

fluc^t war. 

grage 40. 

SBarum ^at (S^rifiud ben $ob milffen leU 



Darum, mil wegen ber ©ered^tig^ 

feit unb SBabrbetl (dotted nic^t anberd 

fiir unfcrc Sunbcn mSd^te bejal^Iet mx^ 

un, benn burc^ ben lob bed <Sof)nti 


grage 41. 
fflarum ifl (5r begraben »orben? 


!Damtt }u begeugen, bap dx n^abr^ 
baftig geflorben fei. 

grage 42. 
SBetl benn (S^rijhid fflr nn9 geftorben ifl, 
tote Iommt'9, bag totr au(!f^ flerben mflffen? 


Unfer lob ifl nic^t eine SBejablung 
fiir unfere ©unbe, fonbem nur eine 

Qussnoir 88. 
Why did he safier imd«: Pomiim IfkH, 

That he, being innocent, might 
be condemned by die tempera^ 
judge, and thereby deliver us froi^ 
the severe judgment of Ood ^^ 
which we were exposed. 

QusBTioir 89. 

Is there any thing more in hit haTiqg b^ 

crucified than if he had died some otter 



Yes; for thereby I am aaanred 

that he took on himself the curse 

which lay upon me, because the 

death of the cross was accursed of 


QustnoN 40. 
Why was it necessary for Christ to anibr 



Because, by reason of the jnstiee 

and truth of God, satisfaction for 

our sins could be made no other> 

wise than by the death of the Son 

of God. 


Why was he buried ? 

To show thereby that he was 
really dead. 

Question 42. 
Since, then, Christ died for us, why nnut 
we also die ? 

Our death is not a satisfiEiction 
for our sin, but only a dying to 



iimg ttr ©finbcn, unb ffiingang 
p wigen itbtn, 

&AI Wommen trtr mctr filr Gluten au9 
JtiOMR imb Xcb (E^dfli am ^reuj? 


Iflf burc^ feinc ^raft uiifcr alter 

3Itiif(^ mit 3t>m grtrcujigcr, gciobitt 

unt bejraben »cirt, auf tafi tie bo]tn 

Hi tte glcifc^f^ nit^t mcbr in un^ 

rtjitrcn, fontcm ta& n?ir un^ fdbfi 

3iinjur Danffagung aufcpfcin. 

STagt 44. 
Siram fotgrt: aibgeftifgen gn bet 

tflf ic^ in mcincn &5(i^Pcn Slnfecl^ 
tuup rerfic^ert fei, mcin |>err GkU 
babe mic^ burc^ fdne uiiaii^^ 
li(|e Slngft/ Sd^mcrjcn unb 
c^rccfcii, tic (£r auc^ an fciner 
^nb am Areu} unb ju^or erlitteii, 
bcr ^oUifdjcn Slngfl unb ^]>cin 

0roae 45. 

firfili^ ^at Sr bnrc| [cine Slnfer^ 
fft^ung bcn lob ubmi>mtten, bap Sr 
t)<r ©cret^rigfett, bie Er nn^ burc^ 
ttaen lot crworben bal, fDiintc tlytiU 
ifrfg mac^en. 3um anbcrn mcrben 
4 »ir jcpt burc^ (cine Kraft er^ 

sins and entering into eternal 

What further benefit do we receive from 
the sacrifice atid death of Christ oa the oroti? 


That by his power our old man 

!8 with him crucified, slain, and 

buried ; that so the evil lusts of the 

flesh may no moi*e reign in iis, but 

that we may offer ourselves unto 

him a sacrifice of thanksgiving. 

QuKJiTiON 44, 

Wbj is it added: He dexended into 


That in my greatest tempta- 
tions I may be assured that Christ, 
my Lord, by his inexpressible an- 
guish, painSj and terrors which he 
suffered in his soul on the cross 
and before, has redeemed me 
from the anguish and torment of 

Question 46, 

What benefit do we receive from the reMtr- 
Tdction of Christ ? 

Ax B web. 

Firstj by his resurrection he has 
overcome deatli, that he might 
make us partakers of the right- 
eousness which by his death he 
has obtained for xis- Secondly, 
we also are now by his power 

' In the Apovties* Creed, Hell Ims the meaning of ffndeM, or the state and place of de- 
irted ipirits; hat the Heidelberg Catechisni expLainii the descent figuratively of the vicaii^ 
sufferings on the cross. 



wetfct ju einem neuen ?eben- Sum 

brittcn ifl mi bic Sluferflel^ung d^xU 
jii ein gewiffeg ^fanb unferer feligen 

Stage 46. 
SBie berflc^fl bu [bieg], bag (5r if! gen 
^imrnel gefa^ren? 


Z)a^ Sl^riflud t)or ben Hugen friner 
3finger ifl t)on ber Srbe aufge^oben 
gen ^immel, unb mi gu gut bafelbf) 
tfi, bxi ba§ Sr mieberfommt )tt rid^ten 
tie Sebenbtgen unb bte Xobten. 

grage 47. 
3|1 benn (S^riflud ni(lf^t bet un9 bi9 an*9 
Qnbe ber SBelt, toie (5r un« ber^eigen fK^? 

(S^rx^ia ift wa^rcr STOenf^ unb 
wabrer ®ott : nad^ frincr menfd^Hdben 
92atur ifl Sr jle^t nid^t auf Srben, 
aber nad^ feiner ®ottbeit, 2WaJefl5t, 
@nabe unb ®eifl n^eic^t <£r nimmer 
»on un«- 

grage 48. 
Serbett aber auf biefe SBeife bte )tt>et iRatu^ 
ten in (S^rifto nic^t bon einanbet getrennt,fo bie 
Tlta\^fit\t nt(^t flberaU tft, ba bte ©ott^eit tft? 


!Wit nid^ten: bfnn well Ht (Sm^ 
beit unbegreiflid^ uitb allentbalben 
gegenwartig ifl, fo mug folgen, bag 
fte wobi ougerbalb ibrer angenomi^ 
meiieu SWenfd^b^it unb bennod^ 
«icbt« beflo weniger aud^ in berfclben 
ifl, unb perfSnlid^i mit i^r t)ereiniget 

raised op to a Hew lifk fniirdlji 

the resurrection of CShrist is to ub 
a sure pledge of oar blessed resur- 

QunnoN 46. 
How doBt thoa nndenUnd the wordi»& 
(ueended inio Bmvmf 

That Christ, in sight of hu ^s-^ 
ciples, was taken np from the imilln 
into heaven, and in our behalf thei^^ 
continues, until he shall oome agai^ 
to judge the living and the dead 

QuBsnoH 47. 
Is not, then, Christ with xu eren unto tlis 
end of the worid, sis he has promised ? 

AirdWKtt. ' 

Christ is true Matt and trae God : 
according to his human natare,he 
is now not npon earth ; but accord- 
ing to his Godhead, majesty, grace, 
and Spirit, he is at no time absent 
from us. 

QuEflnoN 48. 
But are not, in this way, the two natures 
in Christ separated from one another. If the 
Manhood be not whererer the Godhead is? 


By no means ; for since the God- 
head is incomprehensible and every 
where present, it nanst follow that 
it is indeed beyond the bonnds <tf 
the Manhood which it has assumed, 
but is yet none the less in the same 
also, and remains personally united 
to it 



%ta^t 49. 

erfllU^, bap dx xm ^xvmtl t)or 
Mm Slngeftd^t feinee Saterd unfer 
prfpredifer i{l« Sum anbem^bap n)ir 
infer gleif(^ im ^immel ju einem 
fi(^nt 9>fanb M^# ^f ^^i ^I^ ^^ 
^upl, un«, feine ©Iteber, auc^ ju {td(i 
vertc ^inauf nrl^men. Bum Written, 
Mf Sr un0 feinen ®ei{l jum ©egeiu' 
pfanb ^crab fentet, bur^ mliiiti StxaU 
m fu^,n>a9 broben S^riflud 
ijl, ft$enb jur Sled^ten ®otte9, unb 
Iti(|t,ba9auf (£rbeni{l« 

gragc 60. 
Sornm UHTb ^in^ugefe^t, bag (5t f t^e )ur 
Vc^ten dotted? 


Sdl C^riflu^ bantm gen ^immel 

gefa^ren iflibaf (£r ftd^ bafelbfl erjeige 

aI9 bad $aupt feiner d^rifllic^en 

Air^e, bur^ locl^d ber Safer aUti 

gtage 61. 
SBof nilftet un« bkfe ^eRtt^ldt unfM 

SrfUi^, baf Sr bur(| feinen ^eiligen 
(Stijl in un«, feine ©lieber, bie ^imm^ 
fifii^n ®aben audgeugt ; barnad^, baf 
Qriutf mil feiner ©ennilt n>iber aOe 
Sttoe f^it^t unb er^a(t. 

gragc 62. 
QntdVet bt4 bie Ouberlunft (S^rifH, 

Qdbition 49. 
What benefit do we receive from Christ's 
asceiiBion into heaven ? 


First, tliat be is oui* Advocate in 
the presence of his Father in heav- 
en. Secondly, that we have our 
flesh in lieaven, as a snre pledge 
that he, as the Head, will also take 
us, his members, up to himself. 
Thirdly, that be sends us his Spirit, 
as an earnest, by whose power we 
seek those things which are above, 
where Christ sitteth on the right 
hand of God, and not things on 
the earth. 


Why is it added, And titteth at the right 


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. 


What benefit do we receive from this glory 
of our Head, Christ ? 


Firet, 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 62. 
What comfort is it to thee that Chxist 



ju tit^tcn blc ^eBenbiflcn unb bit 

I5a§ i^ in allcr Xrfibfal wnb SBer? 
foiguiig mit aitfaertctlettm ^mpi chn 
tee StiivicTe^, ttx (id) jut>or bem ®Ci^ 
rid)tt ®mt^ fiir mic^ targcflellt uiit 
aKc aSermalcbcmiig Jjoti niiv binipcgge^ 
nommtn Bat, au« tern |>immri gc^ 
irarlig tin, ta^ Sr aie fciiic nitb itteinc 
%mH in tie emigc a?er^Qmmni§ 
n^rff, mic^ nhtx, famiiir alien Jtu^er; 
wabltcn, ju ftt^ in tie ^tmmlifc|e greutc 
itnt ^trrlid&fcit nebme . 

bn ©ott tcm ^ciltfltn ®cifle. 

ill age rtS. 
iBae glaukfl bu i^^m |)et[i^eii ©eifte? 

grfHid), tiif Sr glcic^ ensigcr ®ott 
itttt tern Sater imt tern Bt>^nt ifi. 
3«m antern, tag Cr aut^ ntir gcgc&cn 
ift, mid) turcfc etnen n^ahren ®lauben 
etriilt unt allcr feincr SColjItbaten 
theillaftuT; mad)t mi^ trajlct unt bd 
mir bicitjeii mirt bi^ in ffiroigfcit. 

fBaS glctii&efl bii t?on btv ^eittgcn aUgc* 

!Bat ter £cbn ©otte3 au6 ttm 
ganjcn menf*lic|en ©efdfelet^te fic^ 
einc au^crttjd!)(te @emeine jum emigcn 
8cben, burd^ fcinen ®eifl unt Sort, 
in (Eiitigfdt teg n^abrcu ©lauben^, 

Mhail come a^ain io jud^ th 

That ill all my sorrows a 
6eeution8,with uplifted heac 
for the eelf-Bame One who 
fore offered himself for me 
judgment of God, and n 
from me all curse^ to come a 
Judge from heaven ; who A 
all hiB and my enemies into e 
ing condenination, but ehs 
lne,^v^th all his chosen ones, 
self, into heavenly joy and j 


QiTESTiOJr 63. 
Wltat doBt thoa belie ?q coneiM 
Hol^ Ghoatr M 

Answer. ■ 

First, that he is co-eteni 
with the Father and th 
Secondly, that he is also 
iinfro me, raal^es me by a tn 
j>artaker of Chi ist and all h 
file J comforts me, and shal 
with me forever* 


QuKSTIOIf 54. 

Wlint dost thou believe 
ffot^ Catholic Church f 


That ont of the whole 
race, from the beginning to 
of the world, the Son of Go< 
Spirit and Word, gathere, < 
and preserves for himself tir 



Manbeginn ter SScIt bi0 an'^ fintc i lasting life, a chosen commtinion in 

?fnammle,f4upc itnt erbalte ; mh Mf 
itfc tcrftltfn citi Ic&enfcigc^ ©Itefc fcin^ 
unt nuig bleiten mcrtc, 

IBal verf^^^efl t^u unter bev ®tmiin* 
fAflftber ^eiligcn? 


2rftli£b,tap aUe unt^ jete ©Idubigctt 

ate Slitter an tcm |)crrn ebiiilu unfc 

flUen feinen Sc^dfcn uub @abcn ®e^' 

Bwinicbcift ^abcn. 3^*^ antcni, tap 

eiit jf&tr fcinc ©aben ju 9luti unb 

5eil rer anbcrn ©lieber miUtg unb 

aiit Jreutcn anjulegen jit^ fdjulbig 

fiifm fi?U. 

gragc 56. 
&ai ^au^efl bu ton bet $erge^uii§ 


14 ®^N wni tcr ©eiiugtljming 
ff^rifii mUtn atler mcirier ©unbcn, 
iwci tcr [untliAcu 2trt, ntit ber ic^ 
»rin ?ebcn lang ju llicitcii |abc, ntnu 
ottrmtbr getenfcn mil fontcrn mir 

tlie nnitj of the time faith; and 
that I anij and forever shall remain, 
a living member of the same. 

Question 55. 

Whnt doBt thou undcfBtand by the com- 
munion of saints f 


First J that believers, all and every 
one, as membei^s of Christ, have 
part in him and in all his treas- 
ures and gifts. Secondly, that 
each one most feel him&elf bound 
to use his gifts, i-eadily and cheer- 
fully, for the advantage and wel- 
fare of other membeiu 

Qdestioh go. 
What d06t thou believe conoemiDg the 
Jbrffiventss &fdnat 


That God, for the eake of Christ's 
satisfactionj will 00 more remember 

my sins, neither the einfiil natui-e 
with which I have to struggle all 
my life long ; but graciously im- 
Wf ©trcc^tigfcit Gbrifli au^ Onafcctt [ parts to me the righteonsneas of 

ft^enfet, ta§ icb iu*^ ©crid^t nimtucr^ 
wtfct full f Dinmcn, 

5 rage 57. 
©rt traprt bi* bit Sufcrfletung bee 

2)a^ ntit alldn ttteine Seetc nac^ 
Neffm ?cbcu alebalc ju Cbrific*, tbrent 
iaupt, gf nommen mirb, fonbern aud^, 
if ttrp mcin gleifc^, burt^ bic Smft 

Christ, that I may nevermore come 
into condemnation. 


What comfort do«s the resmrtctim of the 
b&ify afford thee? 


That not only my soul, after this 
life, shall bo immediately taken up 
to Christ its Head, but also that 
this my body, raised by the power 



S^rifli arxHxrotitt, mieber mit tneiner 
@eele metniget, unto bem (^errlid^n 
Seibe S^rifit gleidf^formig merben foQ. 

gragc 58. 

SBe« trSflet bi^ bcr Slttitel t)om etotgen 


!Z)ap, nat^bem i^ jie$t ben Slnfang 
ber ewigeit Sreube in metnem {)erjen 
empftnbe, i^ na^ biefem Sebtn ooU^ 
fommene @eltgfett beft^en n^erbe, bie 
fein %uge gefe^en, fein Df)x ge^ortt, 
unb in hmi SDtenfdf^en |)er) gefommen 
ifl,®ott eioiglidf) barin )tt )>reifen. 

graftc 69. 
Sa« (^ilft e« bir aber nun, toetm bu bteg 
Med glaubejl? 

Z)a§ i^ in S^nfio bor ®ott gered^t, 
unb ein (Srbe be$ emigen Seben^ bin. 

gragc 60. 

$Sic btfl bu gere^t boc @ott? 

9lllein burd^ mabren ©lauben in 
3efum C^btifium : alfo, baf , ob mid^ 
fcbon mein ©ewiffen anflagt, bap i^ 
wiber alle ®ebote ®ottee f^werlid^ 
gefiinbiget, unb berfelben !eine« jc ge^? 
batten b^be, aud^ no^ immerbar ju 
allem ©6fen geneigt bin, bod^ ®ott 
obne all mein aJerbienfl ani lauter 
©naben, mir bie boHfommene ®enug^ 
tbuung, ©erecbtigfeit unb 4>eiligfeit 
(Sbrifli fdf^enfet unb }ured^net, ali 
batte icb nie eine @unbe begangen 
no^ gebabt, unb felbfl alien ben 

of Christ, ahall again be nniled 
with my soul, and made like anfo 
the glorious body of Christ 

QuBsnoir 58. 
What comfort hast thoa from the arti^.^^ 
of the lUe everlastiiig? 

That, inasmuch as I now feel ir^ 
my heart the beginning of eternal 
joy, I shall after this life posBM ^ 
complete bliss, such as eye hath 
not seen, nor ear heard, neither 
hath entered into the heart of man, 
therein to praise Ood forever. 

Question 59. 
Bat what does it help thee noir that tboa 
believest aU this? 

That I am righteous in Christ be<^ 
fore God, and an heir of eternal life. 


How art thou righteous before GodP 

Only by trae 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 
if I had never committed nor had 
any sin, and liad myself accom- 



miW geleiftei. mmi i* allcin Wc^e 
SoMr^il mil alaubijcm ^erjcit an^ 

Swum fagH bu, bafi tu attdii bucd^ ten 
i^bfn gtreAt feiefi ? 


fpttmn tarum, tap allcin tic @enn9> 
fang, ©crcc^tigfett, uitt Ijeili^tfit 
fittijti meine ©crtc^Kiflfcit oor ®Ptt 
ii lint i(t titfflbc nicbt atiter^, ttm 
<Jll(in ttircfc ten Wkubcn aimcijmcii, 
nil mir jiiciflncu faun. 

grage 62, 
ftom tltinen a^cr unftre ^uten Sette 
>i4ibitGfrrc4ti{}teie leor ^ott obcr cin ^iM 

Tarum, wtil tie ®credjtici!ci(, fD 
sfrC^tc^ @crid)t kfkebeu fcll.turcb^ 
««« i?0llfommc« tint tern OkiVp gan^ 
Jlei^fonnig fein mufe\ akr aitc^ unfere 
Mb Serfc in tiefem itbtn alk un^ 
rten unt mil ©iintcn bcflcdt 

grage 63. 

Sertienai abet unffte giit«ti ©frfe ntrt^tf , 
Ib^ t^ott in bieftm unb bem pit nfti^^en 
t win bdo^iicn ? 

Difff ©elof^nung gffcfeiebt nidit au^ 
IfTtifiift, fontcrn mi QMuitcn. 
Vol. m.— Y 

plished all the obedience which 
Chriet has fulfilled fur me, if only 
I accept such beuetit with a believ- 
iog heart. 

Question 61. 

Why Bayeit thou Chat thou art rlghtoou 
only by fjtith ? 

Not that I am aceeptable to God 
oil account of the wortliiness of my 
faith; but because only the Batis- 
f action, ngliteousiiefis, and holiness 
of Christ h my rigliteousness be- 
fore God, and I tian receive the 
same and make it my own in no 
other way than by faith only. 

QuK»TIOK 62. 

But why can not our good works be the 
whole or part of our rightoouan^ss before 


Because the righteousness which 
can stand before the judgment-seat 
of God must be j^ierfect throngh- 
I out, and wholly conformable to tlie 
jdinne law; whereas even our best 
works in this life are all imperfect 
and detiled with sin. 

Question 68. 
How is it that our good work* merit noth- 
ing» while yet it is God s will to reward them 
in this life and in that which is to come ? 


The reward comes not of merit, 
but of grace. 


2Rac^t ahtx biefe ^ti^xt nid^t fotglfifc iiiib 

tie, fi) (J^riflo burdj jual^reii CSIaubcn 
Danfbiirfcit foUcn briitgcn. 

Son ten ^et(tgen ©acramenten. 

!StftudI bentt aEcin ter Cftlaul^e un« (S6ripi 
unb atler feincr 5Bc^ft&atcii t(?tif(?aftig miaAt, 
mcfrft Icmmt folct^cf (B(aii(^e? 


Der ^cilige ®eifi mirfct tcnfdben 
in uttfern |>crjcn tnr(| tie ^retigt 
te6 ^cillgeii {Supitflclium^, uiit kfla^ 
%t ittt turcfe ten ©rauc^ ter bciligcn 

gragc 66, 
23ae ptib bie 0acram«nte? 

di ftnt (td)Jbare fjeitige Sffiafjrjcic^cii 
unt Siegel, t^on @i?tt tajii cijtgcfc^t, 
t<if cr un^ tnrc^ ten ©raudj terfelkn 
tic l^erbei^uug te^ Ss?angt[iiimd tejlo 
belTer gu yeifte ben gebc unt ijerftegelc : 
ncimlich, taf? er une ^on u^egen tc^ 
einigcit Dpfer^ Sbriflt, am ftreuj rcU.- 
bra^r, SJcrgcbnng ter €unten unt 
mi^t^ ?eben aud ©naten fcbctife. 

grage 67. 
B'uib ben II bribe, ba« gSort unb tie ©acta* 
mentt, ba^in gedifettt, bag fie uiiftm ©taubtn 

Bat does not this doctrine 
less ftod profftne ? 


No ; for it is impossible 
who ai^ implanted into C 
true faitli fihould not bri 
fruitB of rigliteousness. 


Question 65. 
Since, theii» we are made p 
Christ nnd all his benefits br 
whence comes this faith? 


The Iloly Ghost works 
liearts by the preacliing of 
Gospel, and coiifirms it l^ 
of the holy Sacj-aments, 

Qt;&&Ti09r «0. 

What are the Sacntmeots ? 

The Sacraments are vim 
signs and seals, appointac 
for tills end, that bv the 
of he may the more full 
and seal to ns the proniii 
Gospel ; namely, that he 
out of free grace the foj 
of sins and everlasting lifi 
sake of the one eacrifice 
aecomplished on the croea 

QUEflTIOK 67. 

Are both these, then, tSie Wi 
Sacraments, designed to direct 



Mif bat C)?fer 3cfu ^hx^x am &tmi, al6 aiif 
^a «nigtfl (^ninD unftrtr ^eligfcit, ttcifcn ? 

3fl frtilti^ : tcnn tcr ^^tilUy ®f tfl 
hSm im Sj>attijeIio, unt beflatigt bur^ 
Ht bdligen gacramtitte, tag unfcre 
jan^c Eeligffit ftek in bem tinigen 
DpfcT e^rifti, fur iin$ am Kreuj ge? 

Sragc «8. 
®ttkl ©acramcntc ^at S^rifhie im ^mtn 
leftaianit ringef c^^t ? 

3Mi: tic ^citige Zauft mi ba$ 

ffioa tcr ^ciltgen laufc. 

grage 60. 
Ste ftirfl bu in tcr bcirigcrt Xaufc erinnert 
J«rt &crftdj<Ti, bag baft eimge 0)?fft d^rifti am 

9lfo, hi^ St^riflu^ tie^ atipedid^e 

84frbflt» etngefept, unb tatei t?er? 

Wfen bat, ta§ ic^ fo gciui§ in it fci^^ 

mi Slut unt> ©eifi dqh tcr Unrein 

Htgff ii mcincr Scrle, bad ifl, aUcn 

neiitcn Sunken gcnjafd)ni fct, fi> 

ppip icb auffdtcfi mit tern aBa([cr, 

wl^ tic UnFaubcrfeit tc^ ?cibc6 

pfcgt ^injuncl^mcn, gcroaf^cn bin. 

gragt 70. 
^6t mtt bcm 8(iit imb ^ifl (f^rifti 


(10 ^§t Sergckng ber ©unben 

the saeriBce of Jesui Cbrut on the cross as 
the only ground of our salvatioQ ? 


Yes, truly; for the noly Ghost 
teacliea in the Gospel, and by the 
holy SacmmentB assures lis, that 
our whole salvatiou stands in the 
one sacrifice of Christ made for ns 
on the cross. 


How maay Sacnuneiito has Christ appoint- 
ed in Ihe New Tflimmeiitl 

Two : holy Baptism and the holy 



How b it signified and sealed unto thee in 
holy BaptiHiD that ihoti hast part in the one 
sacrifice of Christ on the croM ? 

Thus : that Christ has appointed 
this outward washing with water, 
and has joined tlierewitli this prom- 
ise, that I am waslied with his 
blood and Spirit from the pollu- 
tion of my soul, that is, from all 
my sine, as certainly as I am washed 
outwardly with water whereby com- 
monly tl^e filthiness of the body is 
taken away, 


What is it to be washed with the blood 
and Spirit of Christ ? 


It is to have the forgivenese of 


t)on ®ott mi ©nabcn f^ahm, urn tti 
©lufe^ S^feriflt mfleit, n^fl^c^ cr in 
feincm Opfcr am fircuj fiir un^ s?er^ 
goffni bat ; barita(^ au^ burcb ten 
<f»ciligen ©eifl crncuert, unb jit eincm 
ffllicD Gbrifli gebciligct fcin, tafj mix 
]t langer jcme&r tcr Siintc abflfr&cn, 
unt in cincm gottfcliacn, iinflraflic^cu 
ichm wantthh 

giage 71, 
SBo &at (S^rifluf tcr^dficn, bag ti?h (o gt* 
tDig mtt feincm SBlut iinb @eifl, aid init btm 

3n ber Ginfc^ung Hx laufc, ttJtlc^t 
alfo lautcti ®cl)ct IE>in, uno IcI)-- 
ret allc SBSIfcr, unb taufet fit 
im 9iaincE bc^ 95flter^, unb 
be^ Sobne^, linb be^ |)ciligfn 
®ei(icci; a>cr ba gUiubet unb gc^ 
tauft wtrb, bcr tuirb fcHfl n?cr^ 
ben; mcr aber ni<^t ftlawbet, ber 
wirb i?erbammt ii'^crbcn. Diefc 
ajerlieipimg n?irb aud^ a^^icbcrt*©!!, ba 
bie Sc^rift bic taufc ba^ 23ab bcr 
ffliebergcbitrt unb Slbibafc^ung bcr 
Siinbeii ncnnet 

Ofragc 72, 
3f! bcitn ba« Sufiertid^c S«afferl^ab He 9lb* 
ip^d^utig ber 6ilnbeii f^lbft ? 


gicin ; benn allcin ba^ 53Iut 3efu 
St^rtfti, unb ber JE^eilige ®cift reiniget 
utt^ tj0n alien ©iinben* 

ffrage 73. 
©amrn nennrt bciin ber ?>eili9e ©cift tie 

sins from God^ tlirougli 
tlie sake of Christ's bloc 
lie filled for u& iu liis Bac 
the crofis ; and ako to be 
by tlie Holy Ghost, and 
to be members of Christ, 
we may more and more die 
sin, and lead holy and unt 

QtJESTTQir 71* 
Where has Christ promiMd thju' 
certainly washed with hts blood «id f 
with tha water of Baptism? 


In the institution of 
which runs thus : Go yt\ ih^t 
and teach all nations^ baj? 
them in the name of the t 
and of the So?}^ and of ii 
Ghost He that believt 
laptized, shcdl be eaved } 
that believeth not, shall be 
This promise is also repeats 
tlie Scripture calls Baptil 
washing of itigenei-ation 
washing away of fiins, 


Ik, then, the outward washing { 
self the washing away of atnsf 


No; for only the blood" 
SUB Christ and the Hols 

cleanse us from all sin, 

Qt^ESTtoir 78. 
Why, thoo, doth the Holy Oho 



l^aTifc UA 9ab ber S^bCTdcburt unb bie 
^l^nafd^g ber €>ftitben? 

^ott rebet alfo ntd^t of)ne gro^e 
IXrfac^e: nfimlid^, nidf^t aOein, ba^ 
Sr un0 bamit wiQ le^ren, ba^, glet'c^^ 
mie bte Unrauberfeit bed SeibeS bur^ 
aSBaffer, alfo unfere ©unben burd^'e 
SBIut unb ©eifl S^rifli ^inmeg genome 
men »erben; fonbem »ielme^r, ba^ 
iSv nni burd^ bie^ g5ttUd(»e $fanb 
unb SBa^r}et^n n)i(( )>er{td^ern, ba^ 
wir fo n)a()r^ftig 9on unfern ®unben 
gei1lli(^ gewafd^n ^nb, ali wxx mit 
l>eiii leibH^n Staffer gewafc^en merben. 

gtaflC 74. 
CoS man audf bie inngen ftinber taufen ? 


3a: benn biewrit fie fowo^l aW 

toi.< Xlten in ben 9unb ®otte0 unb 

feine ®emeine ge^5ren, unb i^nen 

in bem S(ut S^rifli bie (Srl5fung 

»tn ©unben unb ber ^eilige ®eifl, 

«rel(^er ben ©(auben wxxhi, nid^^f 

iwniger benn ben 8llten jugefagt wirb ; 

fo foQen fte oud^ burd(» bie Xaufe, 

ali bed SBunbed StiditnMx (^ri{Uid(»en 

ftir^e eingeleibt unb bon ber Unglau^ 

biactt itinbem unterfi^ieben roerben, 

roit m alten S^eflament burdf) bie 

Sefc^neibung gefc^e^en ifl, an welder 

(Statt im neuen 3;eflament bie Xaufe 

ifl ringefel^t 

tism the washing of regeneratioii and the 
washing away of sins ? 


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 
tliis divine pledge and token he 
may assura us that we are as really 
washed from our sins spiritually 
as our bodies are washed with 

QuESTioif 74. 

Are infiinu also to be baptized ? 

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- 
tinguished 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. 



Sotn ^etUgen SlbenbntaM 3eftt 

grage 75. 
SBte xoxxft bu itn {>eiligen ^Ibenbtno^I erin« 
itcrt itnb ftcrftc^crt, bag bu an bcm tinigen 
Op\n affufd am Stttni unb atten feintn &&* 
tern @ememf(l(^aft ^efl ? 

^(fo, baf e^rifhte mir unb aOen 
©laubigen t)on btefem gebrodf^enen 
Srot gu effen, unb t)on biefem Ae(d^ 
SU trinfen befo^Ien ^at, )u feinem ©e^^ 
b5d(»tmf,unb babett)er^t§en: (SrfiKdf), 
ba§ fein Setb fo gewtp fur mid^ am 
Areu} geopfert unb gebrod^en, unb fein 
SBIut fur mt^ wrgoffen fei, fo gewif 
id^ mit Slugen fe^e, ba^ ba« Srot be$ 
^crrn mir gebrod()en, unb ber ^tl6) 
mix mitget^eilet wirb; unb jum an^ 
bent, ba§ (£r felbfl meine @eele ntit 
feinem gefreujigten Seib unb t^ergoffen^ 
en ©lut fo gemi^ jum ewigen ?eben 
fpeife unb trdnfe,al0 i^ au^ ber ^anb 
bed 2)ienerd empfange unb (eiblid^ 
genie^e iai 9rot unb ben ^eld^ bed 
^errn, roeld^e mir aW gewiffe ©a^r^ 
geid^en bee Seibe^ unb ^bxti S^rifii 
gegeben wcrben* 

gtagc 76. 
®a« ^ctgt ben gefreujigten Setb C^rifU 
effen unb fein bergoHenc* ©lut trinlen? 


di ^f t nid^t allein mit glaubigem 
^erjen ba« ganje ?ciben unb ©terben 
Sf)rifti annel^men, unb babur^ SBerge^ 
bung ber ®unben unb ewige^ Seben 


Question 75. 
How u it signified and sealed onto thee 
ii\ the Holy Sapper that thoa dost partake of 
the one sacrifice of Christ on the cross and 
aUhis benefits? 


Thud, that Christ has commands 
ed me and all believers to eat o^ 
this broken bread, and to drinic 
of this cnp, 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 Zordy which are given me 
as certain tokens of the body and 
blood of Christ. 

Question 76. 
What is it to eat the cmcified body and 
drink the shed blood of Christ? 


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 


ffbiwfn, fptibern au^ baite&ett tiird) 
ten Jpfilijfii @ci(i, ^cr jugkic^ in 
(l^rii}o urtt in imd tcobtict, alfo mil 
itimi aetenctcitcn ?eibe je mebv uut^ 
mtlu s^eretnigM wcrben, la^ mt, ob^ 
glfid) 6r \m |>immel, unt^ itJir auf 
ixm fintj, tcnnoc^ 5kif4 t?on feiiicm 
Slcifd) ttitt? ©ciu t?on feinen Seintn 
fnt, unts !)ou Sincm ©cifle (wic tic 
%bfr unfcr* Scibc^ i^«?n Siiier Seeic) 
ctpij Icbeu unt) rcgiertt ti^crbcn. 

IBo tat (S^rifhifi ftetbcitcit, H% (St bie 
QUnbtgeit fo getvtg mit femcni $ei& iinb ^lut 
l^tRft trante,al@ fic icon blcfcm gcbroc^encn 
Stotcffcn, unb i»on bicfcm ^cld? triiiliu? 


3n ter ffiinfeltung te^ kiligcn 

8bfntmabl^,wcl(^c alfo kiutct : U nfer 

Jptrr ,Vfu0, in ter 9lacl)t, t?a Sti 

sjerrattjen wart, nal)m @r tai\ 

9roi, ftatifete, uut» ttac^*«, unbj 

Itrat^: ,5U^mct, cffci, bad ifl 

atfiii ?cib,ter fiir eud) gebroc^tn 

»irb; folc^e^ tbut ju mtiiicm 

8ftad>nu§/ Dcffclbtn gleictcn 

flud^ t7cn £cl(^, nac^ bem Slbent^ 

ina^l, unb fpraA: ,I)tcfer^t[4 

is ba* 91tuc leflamcnt in met; 

Hem 33lul; folc^ed r^ut, fe oft 


■if/ lenn fo oft i^t t)on bieftm 

Srot f ffet, unt »o« ticfcm Sclc^ 

trinfct, fellr i^t tc^ |)ctrri lob 

ffrfunbigeti, bid bag Sr fommt. 

Hub bkfe Berbcitwng mirb auc| mt^ 

aud life eteriml, but moreover, 
also, to be so united moi*c and 
TMore to his sacred body by the 
Holy Gliost, who dwells both in 
Christ and in iis^ that although be 
is in heaven, and we on the earth, 
we are neveitheless flesh of his 
flesh and bone of his bonea, and 
li\ie and are governed foi-ever by 
one Spirit, as members of the same 
body are by one souL 

Wliere has Christ promised that he will 
thus feed and noumh believers with his body 
and blood f as certAinly as they eat of this 
biiokeii bread and driiik of thi^ cup 7 


In the inetitution of the Supper, 
whieh runs thus : T/ie Lord JeeuSy 
the same night in which he was 
betrayed, took breud ; and when 
he had given thatiksy he brake it, 
a fid mid: ^Take^ eaty thi^ is my 
body^ which is broken for you y 
tkiH do in remembrance of me? 
After the same manner also he 
took the cuj)^ when he hud supped^ 
saying: ^This cup is the New 
Testament in my blood ; this do 
ye as often as ye drhik it^ in re- 
rnernhrance of me. For as ofteti 
as ye eat this breads and drink 
this eupj ye do show the Lord^s 
death till he come.^ And this 
promise is repeated also by St 
Paulj where he says : The cup of 



berl^oltt burd^ @t. $aulum, ia er 
fprid^t: 2)er Sttid^ bcr Z)anffa^ 
gung, bamtt mir banffagen, ifl er 
nid^t bie ®emeinfd(»aft bed 9(ut0 
(J^rifli? 2)a8 »rot, ba« wit 
bxt(S)tn,x^ bae ntd^t bie @emetn^ 
fd(»aft bed geibeS C^rtfii? S)enn 
(Sin Srot ifl'd, fo finb mir oiele 
(Sin Seib.biemeil wir alle (Sined 
9rot0 t^eil^aftig finb? 

Stage 78. 
SBirb benn au9 Srot unb SBdn ber tt>e« 
fentli(^ eetb unb iBIut (S^nfU? 

9tein : fonbem wie bad Staffer in 
ber Xaufe nid^t in bad Slut (£^rifii 
»er»anbeU, ober bie Slbwafdj^ung ber 
©iinben felbfl wirb, beren ed allein 
ein gStttidf) SBaf^rjeic^en unb SSerftd^e^ 
rung ifl: alfo mirb aud^ bad ^eilige 
Srot im Slbenbma^l ntd(»t ber Seib 
(J^rifli felbfl, wiewo^I ed, na^ Slrt 
unb 93rau^ ber @acramente, ber Seib 
S^rifli genennet wirb. 

gragc 79. 
SBarum nennet benn (S^riflus bad 9Tot 
fetnen Seib, unb ben Sttl^ fetn 9(ut, ober bad 
iReue Xejlament in feinem ©lute, unb ®t. 
$aulu9 bie ©emeinfd^aft bed Seibed unb 
«Iuted 3efu (5(^rijli? 


(S^riflud rebet a(fo ni^t of^ne grope 
Urfad^e : namlid^, ba§ dx und ni^t 
allein bamit mill le^ren, ba§, glet($ 
n)ie Srot unb SBein bad geitlid^e Seben 
er^alten, alfo fei audf) fein gefreujigter 

bUmng which we UeBSy ie U fM 
the communion of the blood of 
Ohfistf The bread which we 
breaks is it not the communion 
of the body of Christ? For we. 
being many^ are one bread, and 
one body ; for we are all far 
takers of that one bread. 

QuBsnoir 78. 
Do, then, the bread and wine become tke 
real body and blood of Chrift? 


No ; but as the water in Baptism 
is not changed into the blood of 
Christ, nor becomes tlie washing 
away of sins itself, being only the 
divine token and assurance thereof, 
80 also in the Lord's Supper the sa- 
cred bread does not become the bodj 
of Christ itself, though agreeably to 
the nature and usage of sacrameutc 
it is called the body of Christ 

Question 79. 
Why, then, doth ChriBt call the bread hii 
body, and the cap his blood, or the New 
Testament in his blood ; and St. Paul, die 
commanion of the body and blood of 

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 



itib unb 9ergoffen Slut bit toaf^xt 

i3fti\t unb Zxant unferer ©eelcn jum 

cwigen Seben, fonbent btelme^r, ba§ 

dx mi burc^ bie^ {td^tbare S^i^tn 

ttnb 9>faub will berftd(»ern, bap n)ir fo 

ica^r^aftig \tmi xoaffxtn itihti unb 

9(uted burd^ SBirhtng bed {)ei(igen 

®eiflfd t^^eil^aftig werben, ate wir 

^tefe (^etligen SBa^rjeic^en mit bem 

Irtblic^en SRunb )u reinem ®ebad^tnip 

rntf fangen, unb ba§ all fetn Setben 

lint ®e^orfam fo gen)t§ unrer eigen fei, 

ltd fatten wir felbfl in unrerer etgeuen 

l^crfon aded gelitten unb genug get^an. 

(grage 80. 
IBa9 ijl fflr rin Unterf^ieb g»if(^ bem 
%%hna^( be« ^emt unb ber t>5t>fl(id(^en 

!Da9 Slbenbma^l bejeuget und, ba§ 
mr voUfommene Sergebung aUer un^ 
ferer 8unben ^aben burd^ bad einige 
Dpfcr 3efu €^rii«, fo dx felbfl einmal 
om fireu) boUbrad(»t ^at ; [unb ba§ 
wir tnr^ ben ^eiligen ©eifl S^riflo 
ipeTttn eingeleibet, ber jejt mit feinem 
iM^ren ?eib im ^immel jur 3led^ten 
m 8atert ifl, unb bafelbft wiO ange^ 
letet roerben]. 2)te 3»effe aber le^ret, 
(o§ bie Sebenbigen unb bie 2:obten 
nic^t burd^ bad Seiben S^riflt Sergei 
(img ber @&nben ^ben, ed fei bcnn, 
M{ S^riftud nod() t5g(i^ fur fte bou 
t)en^e§prieflem geopfert merbe ; [unb 
H G^rtjlud leiMic^ unter ber ©eflalt 
Siotd unb SSeind fei, unb ber^alben 

body and shed blood ai*e the true 
meat and drink of our souls unto 
life eternal ; but much more, by 
this visible sign and pledge to 
assure us tliat we are as really par- 
takers of his true body and blood, 
through the working of the Holy 
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. 

(QusBTioir 80. 
What difference is there between the 
Lord's Sapper and the Popish Mass ? 


The Lord's Supper testifies to us 
that we have full forgiveness of 
all our sins by the one sacrifice of 
Jesus Christ, whicli 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 the 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 



bariu fon angcbetet werben]. Unb 
ill alfo bie SReffe im ®runbt nxd^ti 
anbere, benn eine SSerlfiugnung iti 
einigen Dpfert unb 8eibett« 3efu 
6;brifli [unb eine »ermalebeite W>f 

Stage 81. 

SSetd^e follen jum Xifd^ be« f^enn Iom« 



Die ft^ felbfl urn i\)xtx @unben 
n)iUen mt§faUen, unb boc^ ^ertrauen, 
ba§ biefelbigcn i^ncn »erjicben, unb 
bie ttbrtge @^n)a^^eit mit bem Sei^ 
ben unb ©terben C()rifli bebecft fci, 
bcjebren auc^ jc mebr unb mtl^x x\)xt\\ 
©Iviuben gu jldrfen, unb i^r ?eben gu 
bcffern. !Dic Unbuffertigen aber unb 
i)eudfelcr cffen unb trinfen [x6) felbfl 
^ai ®tx\6)U 

groflc 82. 

^oVitn aUv gu btefem Sbenbma^I and) 

l\ii\thWtn tverben, bie [id) mit i^rem !@efemtt« 

uiij unb l*eben aid UnglSubige unb (S^oUlofe 

crjctgen ? 


9iein : benn e^ n?irb alfo ber SBunb 
@ottc« gefchmabct, unb fcin 3«>tn iiber 
tic ganje ®cmcinc gercijct. Derbat? 
ben bie ^rifllid^c ^ir^c Wulbig ifl, 
nach ber Drbnung Sbrifti unb feiner 
Slpojlet, folc^c bi^ jur Sefferung ibred 

is therefore to be worshiped in 
them]. And thns the Mass at bot- 
tom is nothing else than a denial 
of the one sacrifice and \mei(n\ 
of Jesus Christ [and an accuracd 


Who are to come uoto the table of tin 



Those who are displeased with 
themselves for their sins, yet tnnt 
that these are forgiven them, aad 
that their remaining infirmity is 
covei'ed by the passion and dealh 
of Christ; who also desire more 
and more to strengthen their faith 
and amend their life. But the im- 
penitent and hypocrites eat and 
drink judgment to themselves. 


Are they, then, also to be admitted to tlm 
Sapper who show themselves to be, bj their 
confession and life, unbelieving and nngod- 

No ; for by this the covenant of 
God is profaned, and his wrath pro- 
voked against the whole congrega- 
tion ; wherefore the Christian Church 
is bound, according to tlie order of 
Christ and his Apostles, by the ofiice 

* This 80th Question, as is now ascertained beyond controveray, is no part of the original 
Heidelberg Catechism, and was inserted by express order of the IClector Fredeiick III., as a 
<:ounterblast to the anathemas of the Council of Trent (which closed December 4, irAjj). It 
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. &s* 
[the place for the 8()th Question in the first edition], lias now been added by command of hit 
Electoral Grace.' For further information on this famous Question, which caused even a 
tem]>orary prohibition of the Cnteclii^im in the German Empire, see Vol. I., and my ( 
edition of the Heidelberg Catechism. 



flirci bad Slttlt t^Ct Sd^liiftcl of the keys to exclude such pei^sona 

gtage 83, 

Slim bet ec^mffti? 

fcigcn atifgefc^IolTft^ wut ten 
|en jugcfillpfyeii mitt) : 

graflc 84. 

ig nac^ tern f&tfthl e^tiftt 
jcccn ©lait&igcii i?erfuntigt 
Hicti kjeugct anrt, bag if^iKii, 
tete JBetbeipung t?c« ei>anjc? 
wabrcm ©Utubeit amiebmcn. 

iiotil they amend their life. 
QcTEmoN 83. 
What is the Office of tbe Kejs? 

The preach iDg of the lioly Gos- 
pel and Church ciisciphiie; by 
which two things the kingdom of 
heaven is opened to believers and 
dint gainst nn belie vers. 


How U the kingdom of heaven opened 
mid shut bv the preacbiag of the Holy Goa- 


Ill this way: that^ according to 
the conmiand of Christ, it is pro* 
claimed and openly witneased to 
believei'8, one and all, that as often 
as they accept witli true faith the 

g aUt if?re Siinben )>on ©«Jtt^ i promise of the Gospel, all their sin.^ 

trticnfle^ G&rifti wilicn, ux^ 

&; unt Ijiawietcmm alien 

[en iiiit> J^cuc^tem, baf ber 

Itc^ ttni^ tie tmQt SPcrbanim:^ 

nen licgt, fo latige jle jicl 

are really forgiven tliem of God 
for the eake of Christ's merits ; and 
on the contrary, to all unbelievers 
and hypocrites, that the wrath of 
God and eternal coiidenmation 

ten, 5lac^ roelc^em 3euS' abide on them m long as they are 
ngctii @oH bcil^e in tiefcm I not converted : according to which 

jufiinftigen ?cbcu nrtfjeitea ' witness of the Gospel will be the 

jiulgment of God, both in this life 
and in tliat w^hich is to come. 

(bit d?n|ilid?e^u6jud?t? 
»a§ nat^ bem SBefefj! Gbrifli 
fo unter urn ijxx^li^tn 

How is the kingiiotn of heaven shut and 
opened by Church di^ipline? 


In this way: that, according to 

the command of Christ, if any im- 



9iamen und6nflli«|c it'^xt otcr S33am 
ttl fii^rni, nac^tem fic citi^emat bru^ 
tnlic^ Knnabnct (itit^, unt ivpii ikcn 
3rrt(^umcnt cter taftern nit^t abflc.- 
belt, tf r Strdje, oDcr tcitctt, fo s?i>ti ter 
.ftirdic taju tJcrorbnct ftnt, angcjtigct, 
uitt fo fic M ^i^ fcerfelkn Sumat)-. 
iiuns auc^ nic^t fc^rcn, »on ihntn tut* 
SJerbiefuuj ^cr l)eili3eii <2atraincntc 
aud tjcr c^rifllic^cn ©eimine, utit> ^on 
@(^u ffltli au^ ^ftn 9iei*e (Sbrifli 
ii?erteu au^gefc^bffcn ; xmt> ivkHxmi 
al^ Wiietcr (Sbrifli mt tcr jttrdjc 
anatnommen, tccnn fic ma^rc 93e([e? 
rung tjerbcifen uub erjtiac- 

Der britte Il^cil. 
Son bcr DaufbarfeiL 

iiagt 86, 
3)icwci[ xt^'u bcmi aus unjerm (Stctib, c^nr 
all ini(*t Ikr&ifiifl, mi^ ©uabtii burd? t£brifhini 
crliJfctrm^tt'atiim fottcn mirt|ute ©cr!c t^un? 

Darum, htf Gbrifiii^, na^bcm Gr 
uiii^ mit feincm SBIut ftfauft bat, uu^ 
au(^ t?urc^ feincn iJciEigcn ®cifl cr^ 
ncuert ju inncm Ebeubib, bap mir 
init uiiferm gaiiicu ?cben uiiij bflnfbav 
gcgai ©ott fiir feinc ® Dbltbflt ftjc ifieii, 
uub Sr burc^ un^ geprkfen merbc. 
Dariuidj and), bag n>ir bci un^ fdbfl 
unfer^ ©Ikmbcn^ am feinen ^riic^tcn 
geiin& fcien, unb mit uiiferm geftrdigcu 
5Gaiibcf unfcin 51ac^flen auc^ Q^x'x^q 

der tho Christian name show them- 
selves unsound either in doctrine 1 
or life, and after repeated bruthe^ I 
ly admonition refuse to turnfronij 
their erroi-s or evil ways, tbej &ib] 
complained of to tlie Church or t 
itH proper officers, and, if they ne^ 
lect to hear them also, are by llies 
excluded from tlie holy Sacrftmenl 
and the Christian communion, m 
by God himself from the kiugdoo 
of Christ ; and if they promise au 
sliow real amend men t^ they 
again received as members of ( 
and his Church. 


QucfiTiow 86. 

Since, theii^ wo are i-edeemed froiii I 
miBcrj br grace tbroagh Christ, mitboot { 
merit of ours^ whj must we do good ^ 


Because Christ, having redeen 
us by his blood, renews us al^ I 
his holy Spirit after hie own 
age, that with our whole life ' 
may show ourselves thankfitlj 
God for his ble.«sing, and tb 
may be glorified tlimugh usj 
also, that we ourselves m&j\ 
isured of our faith by the' 
thereof, and by onr godly i 
win our neighbors also to ' 



Sittfle 87* 
witn benn bit nii^t fcfifl n?erben, bie fit^ 
rem uitbattrbareit^ unbuBfeitigtn ^anbcl 

iiif^wcg^ ; ttnn, wit hit ®^rift 
Attn Hnfeiif(^cr^ SlbgBttifc^cr^ 
w^cr, Xki, ©cijiger, Iriiitfen^ 
faficrer, fRaufcrr unb bergkiclett, 
^ Strict (Notice erkn. 

fgragc S8. 

j»ei ©tficfcn: in Ifcflerbung 
ten, unt ?liiferflefiimg Ui ncuen 

t iflHc tl&fUrbung brd attm Menfc^cn ? 

^ tie eflnte ^on .^crjen lafcti 
to, unt> tiefetbc jc Idngcr je nic^r 
mh pitben. 


gtage 90. 
bU Hufttftt^ung bed ncuen ^en« 

y Kllt»0Tt 

iTic^e 55rcut?e in ®ott t>uf(^ 
inn, unt* ?ufl iint ?itk bafcen, 
ttn SJilltn @ottc^ in alien gutm 
%m Icben. 

y St^de !>L 
Irf fmb aber gttte SJerfe? 

tie au^ wabrcm ®iauben 


Can they, theu, not be Mired who do not 
torn to God from their un thankful , impenl- 
teni life? 


By no means ; for, as the Script- 
ure saith, no unchaste person, idol- 
ater, adulterer, tliief , covetous man, 
drunkard^ slanderer, robber, or any 
such like, shall inherit tlie king- 
dom of God- 

QcaiTiOH 88, 

In how many thing^s does true repent&nce 
or conversion consist ? 


In two things : the dying of the 
old man, and the quickening of the 

What is the dying of the old mm ? 

Heartfelt sorrow for ein; cane- 
iug OS to hate and turn from it 
always more and more. 

Question 90, 
What ii the quickening of the new 



Heartfelt joy in God; causing 
US to take delight in living accord- 
ing to the will of God in all good 

QuKflTlON 9L 

But what arc good works? 

Those only which ai*e done from 
true faith^ according to the law of 



gefi^e^en, unb ttic^t He auf imfer 
©uttiinfeii tUx aWmff^nt^Sa^ung 
gegriiiitcJ pnt. 

Srage 92. 
Wit Uutct t3a« @efet! Dc« ^etm? 

©utt rcfcet alle ticfe SBprte : 
Da^ <£rfle ©cbot. 

3d) bin ber $>crr, tein @ott, 
ter 3t^ t^ic^ aud Jlcgijptetilants, 
au^ ttm XttufH)aKff, aefiibret 
l^abc; 2)u foUfl (tine a nber tn 
@6ttCT r^or SHtr ^abcn, 

I^n follfl lit fciii 33ilbuif, 
tioci iramc eiii ©tcic^nip miv 
«^cn, wcbcr bcf, ta^ ©ben im 
^imnul, iioc^ bef, t>ad untc n auf 
Grben, otcr be^, )>ai im SBafff r 

God, for his glory; and in 

as rest on onr own opinion 
commandments of men. 

WhAl is the law of God? 

God spako all these 


/ am the Lord thy Goa 

have hrought thee out ofti 
of Egyj^ty out of the he 
bondage. Thou shcUt Aaw 
er gods be/are 7ne. , ^ 


Thou sh^dt not fnake m 
any graven image, or any 
of any thing that is in 
above, or that is in th& 
neathj or that is in tJ 
under the earth; thoti $i 


untcr bcr Grtc ifl; fcu fi?([ft fie 
ntd^t anbcteii, no(| ibnen ticncn. iid^?^ down thyself to th 
Deiui 3*/ t^er $crr, bcin (S&ttA serve them. For I the L 
bill ein (larfcr, eifiigcr ®Dtt,ber ffcjrf am a jealous God^ 
b i e 3}J i f i"e t b a 1 1 c r 3? a k r 1) c i m f n cb t the iniquity offhefather^s \ 
an ben ^iiibern M5 tn*^ brine children unto tJie third am 
unb^ierte ®Ucb, bercT,bie W\ ^[generation of them that h 
(jaffen, unb t&nc Sarmkrjigfcit 
an sjieleu laufcnbcn, bic 2)Hc^ 
lieben unb 3Jlfine ®c6otc fjalten* 

Dn foltfl bcn9lamcnbe«|»crrii, 
bcine^ ©Ptte^^nic^t mifbran^en, 
bcnn bcr $err roitb ben uic^t wn^^ 
gcftvaft [iiffen, bet feitttn 'Siamti\ 

and showing mercy nnt 
sands of them that love 
keep my camfnandjnents. 


Thou shaU not take h 
of the Lord thy God it 
for the Lord icill not h 
guiltless that takcth his 



2)a« 9ierte (9eM. 
©(benfe bed (Saibai^iaQti,ta^ 

ttt arbeiten, unb allc bcinc SQcrfc 

t^un: abcr am ftebenten Xa^t 

ifl ter ®abbat(» tti ^txxn, itu 

ned @otte0; ba foKfl tu fetnc 

Srbeit t^n, no(^ bettt @o^n, nod^ 

beine £o(^ter, no^ bcin Attest, 

ir0(( Hint 3Ragt, noc^ bcin Sief^, 

Ao4 ^^^ Srembltng, ber in bctnett 

Z^dxtn xfti benn in \ti)i Zagen 

^at ber ^err ^immel unb Srbe 

gtina4^t,unbbae3Rcer, unbailed, 

moi barinnen ifl, unb ru^ctc am 

fi<benten Xa^t: barum fcgnete 

^cr $err ben ©abbat^^tag, unb 

^<i(igte i^m 

!S>(i9 gftnfte eebot. 
Dtt foUfi bcinen Sater unb 
beine SStttter c()ren, auf baf bu 
* Unge lebefi tm Sanbe, ba^ bir 
bet ^txx, bein ®ott/ gicbt* 

Dtt follfl nt^t t&btem 

2)a« etebente ®tUt. 

2)u follfl ni^t el^fbrc^em 

2)u fotlfl ni^t ^tlfltti. 

Du foltfl rein falf^ 3eugntf 
rt^en mtber beinen 9l5d^flem 

3)a« 3e(itte ®ebot. 

!a§ bt(^ ni(^t gelfiflen betne 9 
^S^flen f^aufe^; Ia§ bid^ ntd(|t 
geluflcn beinee 9l&i)^txi ^tiUt, 


JBemember the Sabbath day to 
keep it holy. Six days ahaU thou 
labor ^ and do aU thy work: bitt 
the seventh day U the Sabbath 
of the Lord thy God; in it thou 
ehalt not do any worky thouy nor 
t/iy eouy nor thy daughter, thy 
man^ervanty nor thy maid-eerry- 
antj nor thy cattle, nor the 
stranger that is within thy gates. 
For in six days the Lord made 
heaven and earthy the sea, and 
all that in them w, and rested 
the seve7ith day; where/ore the 
Lord blessed the Sabbath day, and 
hcMowed it 


Honor thy father and thy moth- 
er ; that thy days may be long 
upon the land which the Lord thy 
Ood giveth thee. 


Thou shcdt not kiU. 


Thou shalt not commit adultery. 


Thou shalt not steal. 


Thou shalt not bear false wit- 
ness against thy neighbor. 


Thou shalt not covet thy neigh- 
bor's house; thou shalt not covet 
thy neig/ibor's wife, nor his man- 



servant f nor hie maid-setvaniyi 
his ox, nor his €iss, nor any tk 
that is thy neiffAbat^s. 

QUBBTtOlf 93. 

How tie tbete i 


SRagi^, nod) fctncet Ddjfen^, no(^ 

9tadj(icr i^at 

8ttt0c »a. 
©ic mtbtn bicfe ©ebott gctttilct? 


3ii \mi Zafthx : teren lit frftc in 
incr ©eboteu Ic^rct, xmt mix un^ gcgcn 
(3M fotlcn &alttii ; t»ic antcrt in fcc^^| inaiidtfients, what duties w© c 
CSfNlm, tiHi^ wir unfcrm 9}a4iicn;to God; the second, in six, w 
ft^ulDig fun-. 

IiUo two tables: the tii^t 
which teaches us, in four « 

gragc 94. 
f&a« forbctt bcr .^err im erflcii @cbot? 

2)a^ i(^/ bri SJcrlievun j mcinf r @ee^ 

kii ^cil uut) Sclijfcit, allt Sl&gotkrei, 

duties we owe to our iieigl 


Q(JS8TI03ff 94. 

What does God require in th« fini c 
nmndment ? ^^ 

Akbwer. ^^ 

That, on peril of my sonV% i 
ration^ I avoid and flee all id 

^aubcrei, akrilaubifc^e Scgen, 3In^ ^ try, sorcery, enchantments, inn 
nrfuiiij Ht ^tiiUyn o^er ant^ercr 2rca^ tion of saints or of other creatui 
mien, immn uu^ flicku foil, UJi^ ten , and tliat I rightly acknowledge 
eiiiigeii iMt^reii ©ott rec^t erfernten, | only true God, trust in him ale 
ihm allcin i^trtraiitJi, in iiUer Ecniutl) * with all humility and patience 
un^ ®e^ij[t, i^on ibm alktii allciJ ©ute pect all good from him only,i 
gciiHirtcti, initf i[)n i^oii fjaujcm •^erjen love, fear, and honor him with 
Uebni, fiirthtcn, uiit^ ebrcn; alfo, t'af icb 1 whole heart; so as mther to 
tt?e atlc tlvcamrcn iibcrjcbe, tenii iu tern | nounce all creatui*es than do 
©criuaiicn mitfCt fdnca Sillcn tbac. 

Sin Statt tc^ f iniJ^en wabrtn ©Dttc^, 
ttr fi^ in fcincm JBort bat offenbarei, 

least thing against his will. 

QtTESTlOM 95. 

What h idolatry ? 

It is, instead of tlie one trne^ 
who has revealed himself in 


oter ueku temftlben, ttmx^ anttxc^ Word, or along with the sanii 

fein SBcrlrawen fe6f. 

conceive or have eometliing 
on which to place our trust 



grage 96. 
iSoft otE Gott im anbem ®ebot? 

'3)a§ iDtr (Son in fctnem SBege 
otT'f'il^n, mK^ auf irgenb cine antere 
S3eife, benn dx in feinem SSort befo^:? 
Itvu ^at, t)ere^ren foUen* 

gragc 97. 
^tt man benn gar fern SUbntg ma(!^en? 


®ott fann unb foil fcineSwegg ab^ 

^ebiluft wcrben; bie Sreaturen aitx, 

of? jte fc^on mb^tn abgcbiltct mx^ 

^cn, fo berbi<tet boift ®ott berfelben 

%t(tni$ )u mac^en unb )U b^ben, 

td§ man fte ^txt\)xt, ober i^m bamit 

Stage 98. 
2K5gen aber ni^t bie SUter aU bet Saieu 
dii^er in ben Stix^ gebulbet koerben? 


9tetn : benn n>ir foOen ni^t meifer 

feiti benn ®ott, metier feine C^riflen^ 

^it nic^t burd^ flumme ®o$en, fon^; 

bem bttrd& bie lebenbige fJrebigt feine* 

ortd toxU unterwtefen ^aben. 

grage 99. 
SttS »in ba« britte i^ebot? 

})a§ xoxx nic^t aUetn mit gtud^^en, 
s>^ mit falf(^em ffiib, fonbern au^ 
rait unnotl^igem ©dbmBren ben SWamen 
dotted ni^t laflern ober mi§brauc^cn, 
ino(( mi mit unferm 8ttUfc^mcigen 
vn^ Sttfe^^n, folc^er fcbrecfltcben ©fin 
Vol. in.— Z 

Question 96. 
What does God require in the second 
commandment ? 


That we in nowise make any 
image of God, nor worehip him in 
any other way than he has com- 
manded in his Word. 

Question 97. 
Most we, then, not make any image at all? 

Ood 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? 

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 

Question 99. 
What is required in the third command- 

That we must not by cursing, or 
by false swearing, nor yet by un- 
necessary oaths, profane or abuse 
tlie name of God ; nor even by our 
silence and connivance be par- 
1 takers of these horrible sins in 



ten tt^dlkftij m<j(^tn; wnb in ®um=^ 
ma, tag mix ten bdligtn 9Iamen 
©ottee anter^ nic^f, tfiin mil ^uvc^t 
uiit SbrcrfcicUing get^ranc^cii, aitf taf 
tt ^m un^ rcd)t bcfeiinct, angcvufcii, 
unt in alien nnfcru JBortcn imt 
SBertcn gepriffen roerte. 

gragc 100. 
3|t bcnn mit gttic^cn intb 6d?tt?Bien @cttf9 
9?atncn Idftctn fo emc (t^reere Silttbe, bag @ptt 
au(^ iifecr bic jilrnct, bit, fo toiel an i^ticn ifl, 
biefcl&e nt^t ^elfeti ifue^rcn unb i?fibtctett ? 

3a freilit^ : tenn feint Siince groper 
ijl, nod) <53ott |)ff tiger eqiiinet, tenn 

others; and in euro, that we oa 
the holy narae of God no other- 
wise tliaii with fear aud reverence, 
?o that lie may be rightly can- 
fessed and worshiped by us, and 
be glorified in all our words and 

Question ICO. 
Is, tben^ the profaning of God's tumOf bjr 
Bweiiring and cursingf so grievous a sio t}i^ 
]i)9 wrath is ktndlod against tbo^ aUo «bo 
Bcek not, as mach as in thetn b*es, to hind* 
and forbid the same ? 


Yes, truly ; for no Bin is greater 

or more provoking to God than the 

?dfteruug fcincsJ 9tamen6: taritni cv profaning of his name. Wherefore 

fit and) mit tern lotc ju ftrafen bc^ 
fo^lcn ^at. 

%xa%t 101. 
Wa^ man a&tr au^ gcttfclig feci bcm 9iainm 
^Qtm eitint (£(b fd^icSreu? 


3a : menu e$ tic Dbrigfeil sjon i(>^ 
Ten llnterft^anen cter fpnjl tie 5l(?tb 
erfortert, Irene unt ffiabrbcit ju 
Octtei^ gbrc uitt te^ Wadjilcn ^til 
taturd^ JU erl^alten unt ju fortcrn. 
I?enn Wdje^ Sitfc|m&reii ifl in ®Dtte^ 

iie even commanded it to be ^W 
islicd witli deatli« 

QuEsnoif 101. 
Bat miij we not swear by the nmn* <f 
God in a reli^ous manner? 


Yes; when the magistTate re^ 

qnires it, or it may be needful oth^ 
erwise to maintain and prom^ 
fidelity and truth, to the glory 
God and our neighbor's good. Foil 
such swearing is graunded in 

JBovt i\eflviiutet, imt terbalktt t?tni | Word, and thcrefom was rij 
ten J£)ciltgcn im altett nnt neuen lefta- 
mene rcc^t gebraitcbt morten. 

gragc 102. 
ajJag man m69 htt ben ^iligcn, ober anbcrn 
pSitiittircn cincn (Sib f^n^Sren, 

Slcin: tenn cin tec^tmafifler ©it 

used bv the saints iu the Old \ 
New Testament 

Question 102» 
May wo Bwear by the sainta or an j f 


No ; for a lawful oath is a i 




ifl tint afnrufmiff ®ont9, baf dx, al« 
tier tihtgt t^e^fjenifanblger, ter 2Ba^r^ 
^t 3eugni§ n>oDe gcben, unb mx6f 
f»rafen,fd \^ falfc^ f(|»drc, rnelt^ (g^re 
irfui feiner Sreoluf gebuf^rct 

grade 108. 
Sol toifi iSMt tm t>ietten ®ebot? 


9ott tDill er{ilt(|, baf bae ^rebigt^ 

tiK^nit unb @^IeH irl^alten n>erben, unb 

rc5i9,NberIul&am Sdertag,)u ber @e^ 

leine ®otted fleifig fomme, bad ®ort 

dotted )tt lerncn, bie J^ciligen ®a^ 

ramentc }tt gebraud^en, ben ^ernt 

SfentUd^ anjurufen, unb bad ^riflUd^ 

^Imofen ju gebcn* 3um anbern, ba§ 

i((i aQe Xage metned Sebend )9on met:; 

Bcn bJfen SBerfen fette, ben ^txxn 

tor^ feinen ®eifl in mir mxhn laffe, 

(tn^ alfo ben ewigen @abbat^ in biefem 

^ebvx anfange. 

gtagc 104. 
Sa« toUI @ott im fftnftcn ®eBot? 


Daf id^ meinem Sater unb ^Rnttcx, 

.^b aQen, bie mir ))orgere$t ftnb, aUe 

ire, ?iebe unb Irene beweifen, unb 

^ntu^ aUer guten Sebre unb ®trafe mit 

flebiiWi^em ©eborfam unterwerfen, 

m au4 mit ibren ©ebrec^en @ebu(b 

^icn foU^ tieweil und ®ott burc^ 

^xt $anb regieren mill* 


ing npon 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 

Question 108. 
What does God require in the fourth com-: 
mandment ? 

In the first place, that tlie min- 
istry of the Gospel and schools bo 
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 iloes God require in the fifth com- 
mandment ? 


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 




8rage 105. 
2Ba0 tola Oott im fe^ten OcBot? 

!Daf x6) metnen JRS^jlcn weber mlt 
©etanfen, nod^ mit SQorten ober ®e^ 
berben, mel wenigcr mit ber I^at, 
burdd mi^ fel6jl obcr Slnberc, fc^ma^ 
l^en, l^affen, beleibigen ober tSbten; 
fonbern aUc SRa^gicriafeit ablegen, 
aud^ midf) felbfl ni^t befd^abigcn, ober 
mut^mtHig in ®efa^r begeben foU. 
!Z)arum aud^ bie Obrigfeit, bem Xo'ou 
f^lag iu we^ren, bad @(^n)ert trcigt. 

gfrage 106. 
9lebet bo(!^ bteg ®ebot alldii torn 2:9bten. 

(S9 iDtQ un« aber ®ott burd^ Ser^ 
btetung be« 3;obtf(^(agd le^rett; baf 
Sr bie SQurjel be« 3;obtf4lag«, aid 
5Weib, 4^ap, 3orn, SRa^gierigf eit, ^a^tt, 
unb bag folded ailed )>or i^m ein ^eim^ 
li^er lobtf^lag fei. 

grage 107. 
3fl*d oBer batnit genug, bag nnr unfern 
9254flen, tote gcmelbet, ni(^t tSbten? 

SRein : benu inbem ®ott 9leib, ^ag 
unb 3^rn t)erbammt, roiU (£r s)on und 
l^aben, bag wir unfern SWa^jien lie^ 
ben, aid und felbfl, gegen i^n ®ebulb, 
griebe, @anftmut(>, S3arm^erjigfeit 
unb greunbli^feit erjeigen, feinen 
Sc^aben, fo »iel und m6glic^, abwen^ 
ten, unb auc^ unfern 8einben ©uted 

QuBtnoir 10ft. 
What does God require in tlia 
xnandment ? 


That I neither in thoi 
in word or look, mneh less 
revile, hate, insult, or kill n 
bor, whether by myself or 1 
er; but lay aside all desi 
venge : moreover, that 1 1 
myself, nor willfully run 
danger. Wherefore, ab( 
strain murder, the magi 
armed with the sword. 

. Question 106. 

Bat this commandment apei 


In forbidding this, how< 
means to teach us that I 
the root of murder — nam< 
hatred, anger, and desir 
veuge; and that all thei 
his sight hidden murder. 

Question 107. 
Is it, then, enoagh that we do 
neighbor in any such way? 


No; for in condemnii 
hatred, and anger, God re 
to love our neighbor as < 
to show patience, peace, r 
mercy, and kindness towf 
and, 80 far as we have ] 
prevent his hurt ; also, to 
even unto our enemies. 



gtage 108. 
SftI m ta« fie^ente Oebot? 

Ia§alle Unfeufcfebcit r^m ®ott nt^ 
mltHin fft, unt> Mp mir tarum t^r 
m i&frjeri fetnb fern, imt ftufc6 imt 
^(iil lebcn foUcn, c^ fei im ^ciligett 
letantJ, ottx auger^alb brffdbm, 

gfoge 109. 
5frtirtrt (iott in bicfem ©c&ct itid^t* ttu^i 

liweil beibc itnfer ?eib uttb ©edc 

QrESTioy 108, 
What does the sevetiih cDmnmndment teach 

That all imchastity is accursed 
of God ; and that \ve should there- 
fore loathe it from the heart, and 

live cliastely and modestly, wheth- 
er in holy wedlock or single life. 

QttE«TfO?l 109. 
Does God io this commaQdment forbid 
nothing more than oduiteij, and such like 
gross sins ? 


Sinca our body and soul are both 

fin lenipeUc^ .teiltgen ©cifte^ ftut;' temples of the Holy Ghost, it is 
fp fPtU 6r, tai mx |te bettc faiibtrjiis will that we keep both pure 
f ^ilij berrabff n ; tjcrfatctct tcrKilvand holy; for which reason he 
laDe unfcufc^c Ibaten, (IJcbcrten, forbids all unchaste actions, gest- 

rtf, ©ebatifnt, ?uftv unb wa^ ten 
ftf((rn baju reijcu mag. 

gra^e lia 
Sif drr^rtet @^tt im oi^ttn <^eoot? 

Sr i^crbictet ntd^t Mm ten Dieb^? 
fabl unc Sldubcrci, welc^c bie Dbrig^ 
fcit flraft ; fonbcrn ©ott iinuitt an^ 
litbflabl alle b&fc Sliicfc unb Stn^ 
'■" tamit mit iimut^ Ulacbflen 
... .,.:c«fcn an «u^ ju briiijjcu, ce^ 
mit (Setralt cter Sc^du bf^ 5Wect)^ 

, SHunje, SBucber, obet bur(| 
[C^ SRittcl ba^ t?Dtt @ott Krboten 
; M}a au(^ alien ®ei] unb unniige 
Jerfc^men^ung feincr ©abcii. 

ures, words, thoughts, desires, and 
whatever may entice thei-eto. 

Question 110* 
What does God forbid m the eighth com- 
mandment ? 


Not only such theft and robbery 
as are punished by the magistrate, 
blit God views as theft also all 
wicked tricks and devices whereby 
we seek to draw to ourselves our 
neighbor's goods, whether by force 
or with show of right, such as un- 
just weights, ells, measures, wares, 
coins, usury, or any means forbid- 
den of God ; so, moreover, all cov- 
etoLisness, and all useless waste of 
his gifts. 



gragc ilL 
, Wt.9 ge6ictet bir aber (^ott in biefeni (3t- 


r&o ic6 fanii unt» mag, fortftf, gegen 

mm mit mtr ^an^eUe, unb trriilicb 
arbeire, auf t^ay ic^ tern iJiirftiscu in 
feiiicr 5Ji?t^ bclfcii moge. 

gtage 112. 

Dap i(^ ipitcr 9iiemaitt> fal[d& 3twg^ 
nii flcbc, 9liemanb feme ©ork »er? 
fe^ic, kill Slftcrrctcr unb ?afttrcr fci, 
91icmanb miycrprt um? leidjtlid) ijcr- 
bammcii bclfc ; ^mHxn alleriti Sfigen 
uwb Xrugen, al^ eigtnc ©crft tc^ 
Xeufelt^, be i fc^iuerem ©ouc^^Bo^n tjtr* 
mcibe, ill ©eric^t^? iint alfni mwn 
^mtlmuyn tie SBabrbeit licbe, <iuf^ 
rid^ttg [age unb befemie, aud^ mcimd 
9tac^|len Sf)ie unb Olimpf, m^ mtu 
mm a}ermi>ijcn, tcttc uiib f&rbnt. 

grage 113. 

Da§ and) bic gcringfle 8ufl otcr 
®ebarif£U tDtber irgcnb cin ©cb^t 
©DUc^ in unfcr |>erj ininmerincbr 
femnieu; f&iitcnt mix fiir uiib fiir 
r»oii gaujcm C»ctjcn aller eiiiibe feint 
feiii, unt> 8ufl ju allcr ©crccfetigtcit 

QUBiTTOK 111. 

But Arhat does God recfuirc of thee ill tH 


That I fiiither my neiglibon 
good v^here I can and may, dei 
\vitli him as I would have otbei 
deal with me, and labor faithfiill 
t!iat I maj' bo able to help td 
poor ill their need, 

Qmmioir 113. 
What h req aired in the ninth coixunia 


That I bear false witness agaiin 
no one; wrest no one's words; \ 
no backbiter or 8landei*er; join 
condemuiDg no one unheaitl aai 
rashly : but tliat I avoids on fJii 
of God's heavy wrath, all lying 
deceit, as being the proper wort 
of t!ie devil ; in uiattere of jud| 
nient and justice, and in all otlK 
affairs, love, honeatly apeak 
confess tlie truth ; and, so far 
can, defend and pi-omote my Deig 
bor's good name. 

QcKBTioir 113. 

What is required m the tenlh 

ment 7 


That not even the least inclii 

tion or thought against ai^^ 

God's commandments aver 

into our heart; but that, with^ 

whole heart, we continually h 

all sin, and take pleasure in 





Sfin; fpnbctn t^ ^abcn au(^ fcie 
Slllfrtfiligflfu, fo lange fie in biefem 
^k\\ fine, nur cincti gcringen Sliifang 

icij (*<tbcrfami^ ; t^oc^ alfo, tafi jle 
Diitfrnlllicfccm Sorfap, nic^t allciu nat^ 
ctlKkcu, fonbcrn tiac^ alien ©cbpten 
Sotted anfangen ju leben. 

SiTum lafit un« benn @Dtt otfp fd^art bit 
|lt^i§ebetc i^rebi^cn, »enn fie in bicfcm l?cfccit 
tiOMsb ^[len (aim. 

Srftlic^, auf ta& wit unfcr ganje^ 
lebeit lang iinfcrc filiitlic^c Slrt je 
Hnjer je mehr etfennen, unit [fo ml] ^ 
Wfe begicrigcr ikrgcbmig tcr Siiiiteii 
ittC ®crfcbtigfeit in tSbrifto fud)cit. 
J^iirmidb, ta& wtr ohm lUiterlafi un^ 
Wfi^'iflcn. im^ ©ott bitten urn ^ie 
•natf ^ee 4)eiligeii Qkific^, bat «jir 
V Iho^tt jc niebr jii rem G&enbilbc 
pm^ erneuert mtrten, bi^ wix fca^ 
ter i^oUfommciilieit iiai| bicfcm 
*m erreic^en. 


Cora those who uro converted tcr God keep 
these connnainlnienta perfectly ? 


No; but even the holiest men, 
while in tliis life, Imve only a email 
lieginniiig of this obedience, yet so 
that with earnest pm'{>osc they be- 
gin to live, not only according to 
sornej but according to all tlio com- 
mandments of God. 

QutSTIOTf I la. 

Why, then, doth God so strictly enjoin 
upon QB the t«n comronn dmenis, since in ihi* 
life no one can keep them f 

A NSW Kit. 

First, tliat all onr life long we 
I may leani nuire and more to know 
our sinful nature, and so the more 
earnestly seek forgiveness of sins 
and righteousness in Christ; sec- 
ondly, that we may contiiinally 
Btri%'e and beg fmm God the grace 
'of the Holy Ghost, bo as to be- 
come nioTO and more changed into 
the image of Godj till we attain 
finally to full jierfection after this 
I life. 

* The worda *mo neV are to be found in nil the Germnn editiona, hot thej are (luperseded 
l^ibe IbUoiriag word *dettoi^ tbej wore, cherefare, omitted in the Lacm and English trims- 



Earum, mil c^ t?a^ tJornfNPt 
©tiicf t?er I)auHjarfcit i|l, md(|c ®oH 
»(?n und fomrt, un^ mil @ptt feirtc 
®nabf uiil^ i^eitigen ®n|l allcin tc^- 
ncn iinil gcben, ^ie ibn mit ^trjlic^tm 
Scufjcii pbne UntertaS tjarum fctttcii, 
m\x> xl^m tafiir tanfcn. 

grafje 117. 
SBa« gel^iJtt ju tmm \cliS^ti i^cUi, bad (Belt 
gffallc, utib ten il?m cr^iJit merfce ? 

gi(llid>, ba^ \m allcin ben cinigen 
iM^ttn ®otr, tjcr flc^ un3 in feiucm 
3Borl bat gc«?ffni6arct, urn aUe6, trt^ 



Whj 18 pnyer neceiadrj for ChristLms f 


Because it is the chief part of 
the thankfulness which God re- 
qnii-es of us, and because God will ■ 
give liis grace and Holy Spirit onlyfl 
to such as eaniestly and without 
ceasing l>eg them from him and 
render thanks unto him for them. 


What belongs to snch prujer as God ifl 
pleased uith and wall hear? 

First, tliat from the heart we 
call only upon the one tnie Gc 
who has revealed himself to us in 

er uit^ ju titrcn bcfofjlen hat, tJOtt ^tr^ his Wordj for all that he has com- j 
jcii aiimfen. 3um antcrn, t^ti§ iiMrjnianded us to ask of him; second-! 

unferc 9loj^ mil) SlrnD rcc^t griinHtc^ 
crfcnncn, uii^ t)er bcm Slngcfti^t fducr 
9)Jajcfiat jii temiiihigcii. 3wm brit^ 
ten, bap lutr biefen feflcn G5runb hmitn, 
tap Sr inifcr ®ekt, iinangefekn, ta^ 
wif^ untuiirbig jliib, bud) urn be^ 

ly, that we thoroughly know our 
need and misery, so as to humble 
oui-selves before the face of hi« 
divine majesty; thirdly, that 
be firmly assured that, notwith 
standing our un worthiness, he will 

4»erm Sbrifli unllcii gea^itlic^ woUejfor the sake of Christ our 
erbftren, iDie Sr imS in feinein Sort t^eitainly hear our prayer, as 
jjer^ifen ^at. 

gtage 118. 



3llle geifllic^c «nb kxbliiijt Snc^tbburft, 
welt^e ber ^txx SfjrifiuJ fcegrtffcn ^at 

has promised us in his Word. 

QnicsTioN 118. 
What has God commanded us to uk i 


All things necessary for soul i 

body, which Christ our Lord 



in fcem ®etct bad ffit un* fclbfl gc^ 

0ra0e 119, 
IBie lottttt bad @e&ct bee $ctrn? 

Unfer Setter, tcr tu bt(i in bcu 
^immeln:' ®c^eiliflct jt?crtct^cin 
Rdmr. Deiii Stetd^ fomme. Dtin 
fBtUe sefdjcfee auf Srtcn, iPic 
im ^immcL lliifer tiSglii^ 33rot 

unfcre Sc^ultjcii, mic auc^ roir 
tergrbctt unftrn ©(^ulbisern. 
Uufc fu^rc un^ ntc^t iu i^crfu^ 
AttitiV fontcrri crIBfc itn^ tjem 
©6fcu, Dciui tein ifl ta^ Mcic^, 
«tii> tit Stuxft, uitb bie ^etrlic^? 
frit in Smi^feiL SImtn. 

grage 120. 
I omstrttien: Unfer $atct? 

Dap Sr gteic^ im JInfang wnfcr^ 

[(Ikbct^ ill un^ erroecfe tie fiiitlidje 

gurcbt unt Bw^crjt^t gegcn @oH, 

iwlAc ter ©runb unfcrt^ ®ebttre feiii 

fell, namtid), bag @0tt unfcr 9Satcr 

littn^ Gbriftum worsen fei, nm moUc 

|tDi# t^irl wcnigcr tjcrfagen, trarttm tuir 

tm (5*iaubca kitttn, tetiit unfrrc 

iter un^ irbtfc^e 2)in9c abft^Iageiu 

comprised in the prayer taught us 
by himself. 


What is the Lord's Prayer f 

Our Father icfio art in heath 
en : Hallowed he thy name. Thy 
kingdom come. Thy will be done 
in earthy as it is in heaven* Give 
us this day our daily bread. 
And forgive tts our dtbts^ as we 
forgive our debtors. And lead 
%i8 not into teftiptation, but de- 
liver tis from evil ; For thine is 
the kingdom^ and the pawer^ and 
the gloiy^ forever. Amen. 

Qttestion 120. 
Why hua Chrkc commnndod m to address 
GodlhuB; Our Faiherf 


To awaken in us, at the very be- 
ginning of our prayer, that filial 
reverence and trust toward God 
which are to be the ground of our 
prayer; namely, that God has be- 
come our Father through Clirist, 
ai^d will much less deny us what 
we ask of him in faith than our 
parents refuse us earthly things. 

^ • Tbe pluTAl form ^Himmeh^* m givea iu the editions of 150:), 1684, and 1724, follows 
dr the Greek ori^nal, Matt, vi, % {Iv rote ovpavol^ \ Latin, in calix)^ though it lei tin- 
in GenuaQ. 



firagt 121, 
2Barum tckb binjugct^an: 2)et bu bip 
in ten ©inimcin? 


?Iuf bap anr »cn tcr Hmmtif(|cn 

tcufcii, iiiit i?eii fcincr SllIttiai^ftgTcir 
Mt aunbtiirft Seibe^ uiit ter Seek 

trafle 122. 


©cbtiliget iDcrtc tciii 9lamc; 

ta^ ifl: @ieb uii^ cr|tlicb, taf n?ir 

ticfe rf^t erftnjtni, uiit tid) in iiUm 

^nmn 23 erf en, in itcld)eit Icncfttet ttiiie 

"JiilnuiAttafcir, ffieiekil, ©litc, ©ered)^ 

tii^fcit, Siarnitjerji^feit iint ©a&r^tit, 

bciligtii, rii&mcn unt preifen. Dar? 

naA aHd),ba& anr unfcr i>in5c^ ?cbtn/ 

c>5eriinfen, iSerte nnt 2\5erfe bal)in 

iirfitcn,tai2 tcin ?lamc am Hnfcrtmtlcn 

nirtn i)ield|iert fonfcern flcebvct unb gt^ 

j^rtefcn mx^t, 

grtiiic 128. 
Sl^ae iji bie autcrc S8iUe? 

J^cin 3iet[^ fommc; ba^ ifl: 
3k^ilicrc unS alfo rurd) tein JSert nnb 
©eift, tafj anr nn^ btr je laiKier je 
mcbr untcrmerfcit ; erbaltc nub me^re 
reinc ^ix^t, unt icrftiirc bie 2Berfc 
tc^ ZmitU anb alle ©cnnilt bie ftcfe 


WTiy is it added : Who art in l 

That we may have ii 
thought of the heavenlj 
of God, and may expect 
ahnighty power all thinj 
sary for body and son! 


Whnt U the first petition ? 

HcUlmjoed he thy tiafi 
is ; Enable iis rightly to kn 
and to hallow, magnify, iri| 
tiiee in all thy work6, fi 
shine forth thy power^ 
goodness, justicej mercy, an 
and likewise so to order If 
life, in thought, word, an 
that thy name may not 
phemcd, bat honored and 
on onr acconut. 


QtTERTIOJf 1557 

Wbat 18 the aecond petition ? i 

Thy kingdom c^me, \ 
So govern ns by thy H 

Spirit that we nmy eiil 
selves unto thee always n 
more; preserve and iiiur 
Church ; dcstrov the wurl 

mtber bid^ erbebt, nnb alle bofea devil, every power that 
^)tatfifcblage, bie anber bein bciligc^ itself against thee, and al 
aSort ecbai^t irerbcn, 6i^ bie Soil* de\iees formed againatl 
f ominenbett beine^ Stcic^e tjerjufom^ i Word, until the full comii 




me, barm bii rotrfl %Uti in Mm 

grage 124. 

Itin Silk jefd^eijc aiif Gr- 
^a icie im J&tmmel; hid ijl: 
fifrldfrf, ta§ wir unfc alle SKcufc^en 
iBIlfTem ftgtttcn ©iUcn abfagen, unD 
IfiHEin allfin guten 2Billen, ohnt alle^ 
fiitcrfprcctcn, gc^orc^m ; hig alfo 
JfCfrmanrt fein SImt uiit 23eruf fo 
viiits mt treulic^ au^iicbte^ mie t^ie 
%l im J^immcL 

giflfle 125. 

6ii tp bie t>iertc mte? 


@ieb und htutt unfcr tagli^ 
8fM; tiie ift : 2Sp[!efl un^ mit alter 
toWjcbcu 5l&tbturft i^erfingcii, auf ta& 

kiugdom, wliereiii thou shalt be all 

Question 124. 
Wlmt k the third petition ? 


Thy vylll he done in earth as 
it is in heaven. That is: Grant 
that we and all men niaj renounce 
our own will, and jield ourselves, 
without gaitisaying, to thj will, 
which alone is good ; tliat so every 
one may fulfill his office and call- 
ing as willingly and truly as the 
angele do in heaven. 

Question 125, 
What U t!ie fourth petition ? 

Give U8 this duy our daily breads 
That is : Be pleased tc» provide for 
all our hodily necdj that we may 

mi raturc^ erf c mien , tflg IjU t>cr i thereby l^now that thou art tlio only 

Um^t Urfpruug al(e^ ©utea btfl, uiit) 
\^\ obne tcincu Sei^eit ureter mi ('ere 

fountain of all good, and tlmt with- 
out thy blessing neither our care 

Sorjen unt» 3lrbcit, xwis^ t^ciiic (I\iku j and labor nor tliy gifts can profit 

m jetei^en, unt nnr tertmlbcn unfer 
[Scrtrauen »on alien Creatitren abjie^ 
, uni^ alletn auf tic| fr^en. 

grage 120. 

Sirgieb un^ unfere (Bc^ul^ett, 
aud> n>tr i^ergeben unfereu 
^uUJgeru; ta^ifi: ©pKcft un0 
Sitnteru alle unfere tDliffethat, 
ta^ S6fe, fo und uodj imtnert^ar 
wnget, urn bee ^im e^rifli milien 

lis, and may therefore withdraw our 
trust from all creatui-esj and place 
it alone in thee. 

Question 126. 
What is the fifih jietitioii? 


A7id forgive vs our debts as 

we forgive our debtors. Tliat is ; 
Be pleased, for the sake of Christ's 
blood, not to impute to us, misera- 
ble einnere, our manifold trans- 
gressions, nor the evil whieh still 



iiic^t jUR^nen, wit aut^ mix tir§ 
jciuviig mmx @natc in m\^ fintcn, 
ta^ luifcr ganjcr SBorfaft ifl, unferem 

gtftfie 127. 
3Ba« ift Ut (c^«tt Sitte? 


fu^mifl, ("oitferrn ertofe uit0 tjom 
3J6fcir, ^a6 ift; Ikiiveit ii>ir aue 

iiic^l eincu StugcnHicf beflebeu fcriuni, 
iiiib baju imfere a^efagtm %mm, 
ttx Zm\tl tie 2BeU; unt? itnfer eigeit 
gltifc^,iii£|t aitfhorcit un^ tittjiiffcbtcn: 
fo itjollcfl Du un^ frftaltcii unt fldrfcu 
Mirc^ tit ffiraft bciiiee $ci(igcn ©fiftc^, 
auf ta§ mr tf)nen mogen fefien Sitcr-^ 
ftaiib Ibiin, unt) iit tieKm gcifllic^fn 
^treit nittjt uutcrliegeu, bi^ baf mir 
cntlic^ ten Sieg i>oUfommm bcbaltcn, 

©rage 128. 

I)cnu bttn ifl t^a^ SRcic^, unb 
bic Sraft, unt) tie $errlicbfcit 
in S mi ^f tit; ba^ ifl: Sdcfje^ alle^ 
bitten mx tarum i?on Dir, n^cit T^u, 
aW unftr ftijnig, unD atler Dingt 
mac^tig, und ailed ®utc %tbcn miUjl 
uiib faimft, nub baf baburcfj m(^t n?ir, 
font^ern Dein f^eiliger 9?amc cjt?tg fptl 
flepritfeu rtJtrben, 

alwajB cleaves to us ; as wea]fl( 
tliis witness of thy grace in us 

it 18 our full purpose heartily 
give our neighbor. 

QuvsTioH 127. 
What U the dxth petition? 

And lead us not into ten 
twn, but deliver i^ J^ram 
That is: Since we ai-e so vm 
ourselves that we can not 6ta 
inonieotj while onr deadly 
lilies — the devil, the world, aD( 
own flesh — assail us without 
iiig, be pleased to preserve 
strengthen us by the power c 
Holy Spirit, that we may 
firm stand against them, an* 
sink in this spiritual war^ un 
come oflf at l^t witli comj 


QUBfiTION 1 2d. 

How 4o you close this Fnjer t 

Answer. ^M 

For thine is the kingdom 

the power ^ and the glory ^ fo 

That is: All this we ask of 
; because as our King^ liaving ] 
lover all things, thou art botl 
! ing and able to give us all 

and that thereby not we bn 

holy name may be 




grage 129. 

StfBcbnttet ba« SBSrtlein : tltnen? 


Xmen j^tipt : iai foU ttHil^r unb 

9effi§ fein; benn mein ®titt t)iet 

Swiffer »on Oott er^>5ret t|l, bcnn 

ii) in metnem {^crjen fu^le, ba^ i(i^ 

QuESTioir 129. 
What 18 the meaning of the word Amen T 


Amen means: So shall it traly 
and surely be. For my prayer is 
much more certainly heard of God 
than I feel in my heart that I de- 
sire these things of him. 

' He fint edition of 1568 (pp. 84-94), as also Hbe third (Niemeyer, p. 424X conclade 
*U) t *Li8t of snch important proof-texts as have been expUined in the preceding Cate- 
^m.' The list contains the summary of the divine law in the words of our Lord, Matt. xxii. 
^-^ ss a mirror of repentance, with the threat, Deut. xxvii. 26 ; then the Apostles' Creed, 
Ae words of institution for Holy Baptism and the Lord*s Supper, the Ten Comnuindments, 
^db Lord's Prayer. The large and fine pulpit edition in the ^ Kurp/SiziMchen Kirchen- 
^finmg* of 1724 adds to it * A Short Summary of the Catechism,' and a number of Script- 
ure pBa§ageB for all sorts and conditions of men. The second and third editions of 1563 
lbs with a remaik already noticed with reforence to the 80th Question, which was wanting 
t Ibe first edition. Most editions are fortified with Scripture proofs, a careful selection of 
liiefa lum been made for my German tercentenary edition. 

The French Confession of Faith. A.D. 1559. 

[This Confession was prepared by Calyiit and his pnpU, Dk Cuakdiku, revised and approred^ ^ 
synod at Paris, 1GB9, delivered by Bexa to Charles IX. at Poisay, IMtl, adopted by the Synod of Li^^ ?' 
chelle, 1671 (hence alao called the * Confeealon of RochelleO* and aoleinnly aaaetioned by Heniy I^^ 

The French original, with the old spelling, ia printed in Bexa*s Bittoirt eedMattiqw dm hi^im^^^ 
form^ in Niemeyer's Cdlltetio (pp. 818-MO), and by Dr. Heppe, in the Z^tUAriflfkr die kUioriKk^ ^ 
Uogie, Gotha, 1S7S, pp. 684 aqq., from a M& copy in Geneva. A Latin version of 16M in the Oorpm «r ^ 
tagma CimfeM,^ and in Nlemeyer (pp. 829-839). A Qerman translation, Heidelberg, 1B6S, and in Bft^^ 

We give the anthoriUti ve text, in modem spelling, from the edition published by the SodiU dm I 
relifjiieux^ at Tonlouse, 1864: Conf^mion d» foiet diaeipline mditiaaiiqw dm dgUtm r^/ltrmSm dg r 
The Preface we have supplied in its original form, as reprinted by Niemeyer, and In Calvin*8 < 
VoL IX. p. 737. The shorter French recension, which has only thirty-five Artlclea, la reprinted in C 
vin*s Optra, Vol. IX. pp. 783-769, with the changes of the later edition. 

The English translation was kindly prepared for this work by Mlas Emilt O. Butlu, of New Toi 
An older version is in Quick's Synodiem^ 1698, YoL I.] 


Au Roy. 

Sire, nous remiom graces a Dieu, de ce que 
fCayans en iusques ley aucun accis a voslre 
MaiesUy pour lay /aim entendre la rigueur des 
persiruiions que nous avotis endur€es, et endu- 
rons iourneUement }>our vouloir suyure lapureti 
de CEvangile, et le repos de nostre conscience : 
maintenant il nous fait cet heur de veoir quavez 
la volont€ de connoitre It mtSrite de nostre cause, 
suyvant tEdit dernier donne a Amboise au 
tnoys de Mars, I' An present I.")r>l), quil a pleu 
a vostre Maiest€ /aire publler. Qui est la 
cause qu'a present nous osons ouvrir la houche: 
laquelle* nous a est€ parcidevant /ermie par 
Viniustice et violence de plusieurs vox ojfficiers, 
estans p/ustost incitez de haine contre nous, que 
de bonne affection a vostre service. Et a 
Jin, Sire, que nous puissions pleinement in- 
firmer vostre MaieiH de ce qui conceme cette 
cause, nous vous iuf/plions tres-humblement de 
voir et entendre nottre Con/ession de Foy, la- 
qnelle nous vous pnfsentons: esjt€rans qu'elle 
nous sera defence suffisnnte contre tons les 
blasmes et opftroltres, dont iusques icy avons 
estif chnrge.2 a grand tort par ceux qui ont tou- 
siours/ait mestier de nous condamner, premier 
que nostre cause leur /ust connevc. En la- 


To the King. 

Sire, we thank God that hitherto hat 
had no access to yoar Majesty to make 1 
the rigor of the persecutions that we 
suffered, and snfter daily, for wbhing to VL^ 
in the purity of the Gospel and in peace w-^*^ 
our own consciences, he now permita nn^j^ ^^ 
see that you wish to know the worthines^^^^ 
our cause, as is shown by the last Edict gt^ i^ ^ 
at Amboise in the month of March of ^ 

present year, 1 kt'i^, which it has pleased " ^^ 

Majesty to cause to be published. This ^^ 
boKlens us to s|>^jik, which we have Wi^*, 

prevented from doing hitherto through^ 

injustice and violence of some of your 
cers, incited rather by hatred of us th&vi 
love of your sen-ice. And to the end, 8^k «■ 
that we may fully inform your Majesty 
what concerns this cause, we humblr MT 
seech that you will see and hear our Cunfe^% i 
sion of Faith, which we present to yon, hot «7 « 
ing that it will prove a suflicient answer r '^ 
the blame and opprobrium unjnstly laid QpcL>«=l 
us by those who have always made a poirv '^ 
of condemning us without having any know '^^•^ 
edge of our cause. In the which. Sire, i^^^ 
can affirm that there is nothing contraiy i 



itf Strt^ 9m§ fMmvotiM prcie^itr quit n*y a 
cktm qwi ripvrfnit a la parole dt iMeu^ 
M fm tmtrrtktmt h Vkommage qum itoM roitt 

Cv k» artivitB de noBtrt Fojf qui §imt de- 
writM mfj nu hng *« no*irt Coj^/tstion^ re- 
^mkmt toMt a ct jwinct, que puisque iJieu 
mi§ mj^mwkeMt diclar€ ,m vniomti jmr 
mProphftes ei Apottrtf^ tt mtsmes par la 
Utd!r somjiU moMtrt Stigneur Itfsus Christ 
tmdtmm cef /umneur £t riv^/tnce a la pa- 
nkJk I^ku de ny rien aiouiter du notire: 
«u ^ turns tan/oriHfr fnlihrtment a la rei- 
ffc {« amu g tMt ^tTt»critte, Et pour ce que 
(^iitt Bemaine, laiasani Cuaagt tt couttnme 
k In frimiiir€ JSglise^ a tatroduit nouvtaux 
tmaidBmemt et mouvclU forme du tervice de 
Jbt; Mou esfiMvofM eMtre ires-raisonnabk d& 
plf^ lei eommamtkmenM dt Dieu^ qui tst ia 
(#!to«ii>ir» <i«x eomwutmiemenM des liommt*: 

^ k Ituf natut-e Mtmt enctims a wtnaongt et 
Et qnoy que noz ndvertairts prittn* 
^ t^jicwitrt de nous^ §i jmuvunB nous dire 
tt Uitu €t ies ktfmmest que uous ne sou/- 
/iki fiomr oKire raison que pour maiutenir 
Sritfuettr l€m* Chritt estre ncsire Seut 
Re'deMpteur^ tt *a doctrine seule 
fit et de snlut. 
Mi <tnt €Si U 9euk caute^ Sire, pour in- 
ks Ifvurreaux out en tunt de jTois its 
tauitkt* du tang de vqs pour€s suitts^ 
%«/« n'uy»nr^nent point leurs vies pour 
€ttte mesme confession de Foy^ out 
pm/aire entendre a tous qu*ils estoj/ent 
dauire esjirit que de celuy des hommes^ 
miareiiement oni plus de souvjf de leurs re- 
a eounuaditezj que de tltonneur et ffloire 

^& ptrUini^ Sire, suj/vant, la honti et dou- 

WA laquel/e promettei user enven vozpottres 

su/tpIioHM tres-humblement roxtr^ 

tjaire cetie misiricorde^ que de 

i en main la connoiseance de la cause , 

* iequeile est arts pourMvyvis a toute heure 

fib mfirtt «« ^^ ^nnissement^ nous perdont 

the Word of God^ or to tbe homage irhicli 
we owe to you. 

For the articles of oar faith, which are all 
declared at some length in our Confeiiion, all 
como to thU .* that sioce God has «ufficieaily 
dechired his will to us through his Frophei« 
and Apostles, and even by the mouth of his 
Sou, our Lord Jesus l.'hiistf we owe such re- 
spect and rererence to the Word of God as 
shall prevent us from nddiug to it any thing 
of our own, but £hall make us con form en- 
tirely to the rules it prescribes. And iniis- 
rouch Bkn the Koman Churchy forsaking the 
use and customs of the primitive Church, has 
introduced new commandments and a new 
form of worship of God^ we esteem it bat 
reasoTiable to prefer the (*oraranndments of 
Godp who i!i himself truth, to the command- 
ments of men, who by their nature are iu* 
dined to deceit and vaniry. And whatever 
our encmica may sny agiiiuHt iiis» we can de- 
clare this before God and men, iliat we suffer 
for no other reason than for miuntaining oar 
Lord Jesus Christ to be our only tsnviour nnd 
Kedeomer, and his doctrine to be the only 
doctrine of hfe and salvation. 

And this Is the only rensoni Sire^ why the 
executioners' handii hft\e been stiuned to otV 
' en with the blood of your poor MibjCLts, who, 
.sparing not their lives to imiititain thiif same 
Confession of Faith, have shown to nil that 
they were moved by some other spirit than 
that of me Up who iintumlly care more for their 
own peace nod comfort than for the honor 
and glory of God. 

And therefore, Sire, in accordance with 
your promises of goodness nnd mercy toward 
your poor subjects, we humbly beseech your 
Majest)' graciously to examine the cause for 
which, being threatened at all times with death 
or exile, we thus lose the power of rendering 
the humble service that wc owe you. May it 



par ce moiftn la puiiMance <U vout /aire h 
ti'hhhumbU atrvice que nous votia €ku9ns. Quil 
plaUt donq a vostre Maie*t^, Sirt, a Heu det 
feus et glaivtn dont on a usi parddevani^fairt 
decider nustre con/ession dt Foy par la parole 
«fe IH^u : donnant permission et Kvreti pour 
et /dirt. Si nous t*jt€rons qut vout-mesme§ 
mrtz iu^e dt nottre innocenre^ ammitBOmt qu*ii 
n'ljf a en noui ny Hirifsie, wy r^brlfion aucun^: 
mait que nous tendons stulemetU a ce Imi^ de 
f^ouuoir rim en saine cowcifno*, Mtf*vanB i 
Dieu selon ses commandetnens, et konorant 
vostre Maiest^ en toute obiissance ei iervi' 

Et par ce que nous atom n^cessairetuent be- 
soin d'estre^par la predication de ia partite dt 
Uievy retenus en nostre devftir et nj^ce tnnt en- 
ters /ity : qu*enver» vous : nous vaut supptions 
if^'humbtement^ SiVf, qu'il nous soit permis 
d^estre quefquffttis assembfez tnnt pour estre 
exhort (z par A* parole de Dieu a sa crainte^ 
que pour estre conjormez par radminisiralion 
desSacremem que nostre Seigneur J^sus Christ 
a i/iStiiuez en son Kglise. Et £il piaisi a votfr^ 
Xiuitsti noits donner Ueu^ auquel un €:ha€iin 
pmsae voir ce qui se/nit en noz aa$emhleesy fa 
seule veue nous ahsoudra de Vactusntion de taut 
dt crimes inot^tms^ dont nosdiltes assemblies 
vnt esti di^atntfes parcidevant. Car on «*y 
ftourra veoir que toute modestit et chaste ti^ et 
on H*y pourra ovyr que huauges de Dieu^ tx- 
httriations a son service^ et prikres pour la con- 
servation de i:o3tre Maiesti et de vostre R&g- 
aume. (^ s^U ne vous plaist nous /aire tant 
de grace f au mains quit nous soit permis de 
poursvijfvre particutih-ement entre nous avtc 
repot tordre qui y est estably. 

Vous supptions trks-humbktnent, Sire^ de 
rroyre^ que oyant tire eette svppiication qui 
rou6 est maintenant prisentie, vous oyez le» cris 
et gimissemens dune infinite de mz poures 
suiets qui imphre&t vostre misiricorde: h ce 
qu'elte esteigne Its feus que la cruante de vo^ 
fitges a altumez en vostre Eotfaume. Et aimi 
quit nous toit Icitiblej §ervaiu a eottre Maiesti I 

please your Majesty, then, itwte^d of the 
and sword which have been ysed hitlierto, i 
have otir ConfeMion of Faith decided br if 
Word of God : giniig perrai^sion and secan^ 
for this. And vre hope that yon yourself m 
be the judge of our tnnoceoce, knowing dl 
there is in ns no rebellion or heresy wIiiIb 
ever, but ttiat ottr only endearor is to Hw] 
peaL-e of conscience, serving God necordiag < 
his commandments, and honoring yoar 
eaty by all obedience and subminioi). 


And because we have great need, by tl 
preaching of the Word of God, to be kept | 
our duty to him, as well as to yoarsdf, # 
humbly beg, Sire, that we may £omctini6« I 
permitted to gather together, to be exhort| 
to the fear of God by his Word, as well u j 
be confirmed by the administnidon of v 
Sacraments which the Lord Jesus Christ I 
stitutcd in hiii Church. And if it diod 
please your Majesty to give na a place whl 
any one mc^y see what passes in our om 
blies, we shall thei'eby be absolved from i 
charge of the enormons cnmes with wti 
these same asfiemblies hure been defami 
For nothing will be seen but what if dec^ 
and well-ordered, and nothing will be \im 
but the pmise of God, exhortations to 1 
service, and prayers for the presemtko 1 
yonr Majesty and of your kingdom. Ju 
if it do not please yon to grant us ihiJ I 
vor, at least let it be permitted us to fcli| 
the established order in private among < 

We beseech vod most hambly. Sire, to 1 
lieve thftt in li^^teuing to thb sapp 
which is now presented to you, yon 1 
the cries and groom; of an infinite i 
your poor subjects, who implore of yonr i 
ibttt yon extinguish the tires which the \ 
ty of yonr judges has lighted in yonr k|| 
dom. And that we may thus be permitted 


mnr a atimy ^' vatta a 4lev€ en nQ9(r€ dig^ 

£i til JHf rouM plftixi, Sire, (foutfr no4tr€ 
^<nt, ^u'ii vouM ptaise dCou^ ctlh du Fi/i de 
iMtfif iefuel rottf aifant doRn€ pvisfttnce nr 
9tt &ua% «iir ma carp* el tur nogtrt propr* 
tkt wu demands qtui /a puitsfince el thmi- 
miim mr rmz am€* et consciences {iesqueiles 
a iat acquises nu pris de ton tang) fuy talent 

AW k stippii<mSi Sif'Sf qnil vqu$ eonduise 
t^mvtpitr son E^qtrit^ accrvisaant uv^ ifi^stre 
*^, eostre grandeur tt pmssance, vo%s don- 
wt i<ictoir€ centre iotts wz ennctms^ extahtis- 
«•/ }mr iamais en toutc iquiii 6t intttct U 
thfmu (/< triMtre Maitnt^! devant laqtulk 
tun it lay plaise ttuun Jair€ trtmver yroee^ 
I^*r nwTiiir quciquc fruit de n^ystrt pt'^seuU 
nfflication^ ajht qnatfuns chttaiji noz peines 
« oJHrthn* a qnttquc repos e( liber t^^ nous 
dn^coti cNtift ttor pleurw et hirmes a nne per- 
fittdk ACticm de pttlr'es a iJittn^ £t a wjttf^ 
MmeU{^ po^r Qt^oir fait cha$« a /*<y fr«* 
Vifoi'/e, trht-digme de fostre. bond et ius~ 
^ tt trh-n^cessaire pour la conservation 
^ ms phs kmmbies et plus ob^issans suieis 

Confession de Foi, 

fAc d^un commun aetxfrd jmr 
&i Fra7i4pi€^ qtn de^went vmre 
•sfott la pureti d^ Pivangile de 
noire Seigneur Jcsu^Chrut. 
AM. 1550. 

AfiT. I. Jfaug crayons et confen- 
^w# qu^il y a un aeul Dieu^ qui 
Hf un4 seuie tt simple essence^^ 

* hjinie^ incornpreheu' 

serving yotir Majesty, to aeire him who hai 
ruUei] you to jour power and dignity. 

And if it i^houid not pleui^i you, Sire^ to 
listen to our voire, may it please you to listen 
to that of the Son of God» who, having given 
you power over otir projierty, our bodies, and 
even oyr lives, demandii thot the control and 
dominion of our §ouJs and cons€ience8f which 
he purchased wjth his own bjood^ be reserved 
to him. 

We liesccch him, Sire, that he may leadyott 
always by hh Spirit, iocreasinf^ with your age, 
your great uesfi and power, giving yon vii^toiy 
over ivll your enemies, and establishing for- 
ever^ in all e<|iiity and justite, the throne of 
your Mfljesty: before whom, may it please 
him that we find grtiref and some fruit of thU 
our preM^nt sripplicutton, so that having ex- 
I changed our pniua and iiffiietions for soma 
j>ertce and liberty, wo muy nlao change our 
team and lamentations into a perpetual 
tbiinksgiving to God, and to yom* Majesty for 
having done that which in mf»t agreeable to 
him, most worthy of your goodness and mer- 
cy, and most necessarj^ for the preservation 
of your most bumble ond obedient subjects 
and servants. 


v\ade in one accord by the French 
people^ ivho desire to lix>e ae- 
cm^ding to the purity of the Gos- 
pel of our Lord Jesus ChrisL 
A.D, 1559. 

Art. L We believe and confess 
that there is but one God, who is 
one sole and simple essence, spirit- 
ual, eternal, invisible, immutable, 
infinite, incomprebenBible, ineffa- 

it iv. 35, 30 ; 1 Cor. viii. 4, C. 
L S ; Jean iv. 24 ; 2 Cor, liL 17. 
6 ill. \h^ 16,18. 

III.— A K 

* Rom. !, 20 ? I Tim. i. 47. 

* Mai. iii. C, 

* Bom, xL 33 ; Actes tIL Id, 



dhU^^ mefabley qui pent toutes 
chose^^^ qui est toute soffe^^ touie 
bonne^ toute juste^ et toute mise- 

li- Ce Disu se vianifeBte tel 
aux hotnmes^ preniihrcment par 
Bes <Tiiv?'€Sj tant par la creation 
que par lu conservation et eon- 
duiie d/icelle$. Seoondement et 
plus claireinent^ par sa Parole^* 
laquelle an commencejnent reve- 
Ue par orades^^ a He puis aprh 
r&lig^»i par &jrit^ aux livres 
que nous appelons rEcriture 

III. Toute cette Ecnitire sainte 
est comprise aux livres canoniques 
da Vieux et du Nouveau Testa- 
menty desqueU le ?w7nbre s^ensuit : 
les cinq livres de Mouej savoir ; 
Genkse, Exode, Levitiqce, Nom- 
BR£8, Dei:tekono\ie. Item, Jasui:, 
J1TOE8, Rum, le premier et le se- 
cond livres de Samuel, Is premier 
et le second liv7*es des Etne, le pre- 
mier et le second livres des Ct!R{> 
NKjrEs, autrement dits Pai^aUpO' 
menon / le premier li^re rf'EsBRAs. 
Item, Nehemie, le llvre ^'Esther, 
Job, les Psacmes de David, les 
pROVERBES ou Sentences de jSoI-o- 
mon; le livre de rEocLfaiASTK, 
dii le PRfecHEUE; le CA^mQCJE de 

ble, omnipotent; who is all-wi 
all-good, all-just, and all*mi 

IL As such this God reveals hi 
self to men ; firstly, in his wori 
in their creation^ as well as in tU 
preservation and control. SecDaj 
ly, and nioi-e clearly, in his Wan 
%vhich was in the beginning revea 
ed through oracles, and wbicli irt 
afterward committed to writing 1 
tlie books which we call the Hal 
Script ui-es. 

Ill These Holy Scriptures ^ 
comprised in the canonical hoo\ 
of tlie Old and New Testaments* I 
follows: the five books of Mo§4 
namely: Genesis, ExoDra, LevtI 
crs, NuMBEKg, Deuteroxo^iy; tbt 
Joshua, Juikjes, Euth, the fir&t aii' 
second books of Samuel, tlie tiij 
and second books of tlie KiKOS^ti 
first and second books of the Cn&i 
jvLK^, otherwise called Pai-alipoiil 
nun, tlie first book of Ezra; tli^ 
Nehemxah, the book of Esther^ J^ 
the PsAtMB of David, the ProvbI 
or Maxims of Solomon ; the bc 
of EccLEsiASTEB, called the Preai 
er, the Song of Solomon ; then 
book of IsATATi, JeremiaHj Laji 

^ Jdr. X. 7, 10; Luc. L 37. 

* Bom. xvi. 27* 

* Matt. adx. 17» 

• E3code xxjtiv* 6, 7. 

* Rom. i. 20, 

•Gen. XV. 1. 
' Exode xxir. 3, 
" Rom. i. 2. 

Item, le livre rf'EsAiE, 

JiafanE, Lamentations de Jer^- 
mt^jEzferuiEL, Daniel, Obek, Jokl, 
AlttJS, Abdiab, Jonas, MicnfeE, Na- 
Hm, Abakuk, Sophonte, Agg4e, 
ZicHARiE, Malaciiie. IteiD, le saint 
EmngiU ndoii mint Matthieit, 
Hkn mint Marc, eeton saint Luc, 
«< 9don mint Jea:7. Item, le second 
Hire de mint Luc, autrenient dlt 
ki AcTEB des Ap^tres. Item^ les 
Epiires de saint Paul, aux Ro- 
1UIS8 une^ aux Corinthieks deux^ 

Efnat Galates une^ anx EpofesiENs 
W,fl«x FuLLippiENS It nc J aux Co 
lofisiENs untj atix Thessaloniciens 
pux^ d Ttmrrnkv: deux, d Tite w^ie, I 
i PiiiLEuoN une. Item, VEpitre i 
iwr HfeBREux, VEpitre de saint 
Jaoqubb, la premiere et la seconde 
£fiire» de saint Pierre, la pre- 
«9tJw, la deuxienu^ et la troim^me 
Ejntres de saint Jean, VEpitre de 
9ttint JrDE, Item, VApix^AhrvBE 
^ Uivthtion de saint Jean. 

rV. Noti^ connaissons ees lim*es 

ftn canoniqiies, et la rigle tr^s- 

Maine de notre Jvi^^ non taut 

par U commun accord et consen- 

tement de VEglise^ que par le te- 

frmgnage et persimmon interieure 

du Saint-Esprit, qui nous les Jiiit 

diseemer d*avec les autres livre^ 

§ociina$tiq^ies^ sur lesquels, encore 

TATION8 of Jeremiah, Ezekiel, Dan- 
iel, IIosea, Joel, Amos, Obaoiati, 
Jonah, Micah, NAHrn, Habakkuk, 
Zefhaniah, Haooai, Zechariah, 

Malaoiii; then the IIolj Gospel 
according to St MArriiEw, accord- 
ing to St. Mark, according to St. 
Luke, and according to St John; 
then the second book of St, Luke, 
other^vise called the Acts of the 
Apostles ; then the Epistles of St 
Paul : one to the IIoman8, two to 
the CoHiNTHiANS, 0!\e to the Gala- 
TIAN8, one to tlie EpHEeiANB, one to 
the PiiiLippiANs, one to the Colos- 
siANS, two to the Thessalontans, 
two to Timothy, one to Tncs, one 
to Philemon; tlien the Epistle to 
the IIebrewp, the Epistle of St. 
Jamt-:8, the fii'st and second Epis- 
tles of St Petee, the first, second, 
and third EpietlcB of St. John, the 
Epistle of St, JuBE ; and then the 
ApocalypsEj or Revelation of St 

IV, We know these books to be 
canonical J and the sure nile of our 
faith, not so mnch by the common 
accord and consent of the Church, 
ae by the testimony and inwaixi 
illumination of the Holy Spirit, 
which enables ns to distinguish 
them from otlier ecclesiastical 
books iipon which, however useful, 


quHls soieni utiles^ on 7ie petit 
Jhnder aucun article cU foL 

V. JHoua crayons gue la Parole 
qui eat eontenue en ces livres^ est 
procedM de IHeu^^ duquel seul eUe 
prend mn autori4ij^ et non dee 
hommee, Et d^auiant qu^eUe est 
Im rigid de toute veriti^ conteruint 
taut ce qui est neceesaire pour le 
eervice de Dieu et de nMre salut^ 
il n' eat pas loisibU aux hommes, 
<ni mime aux Angcs^ d'y o^joutevj 
dimintter ou changer,* IPoit il 

.ilms^a que ni Fanti^uile^ ni lee 
.W^tumes^ ni la jnultitude^ ni la 
eageese liuviaine^ ni les jugem&tiis^ 
ni le» arrets, ni lee edits^ ni les de- 
eretSj ni les conciles, ni les visions, 
ni les miracles, ?ie doivent Hre 
0pposis d cette JKctiture saintey^ 
madsj au contraire^ toutes choses 
'doivent Hre examinies, reglees et 
rSformSes selon eUe? Et suivant 
celaj nous avouons les trois synv- 
holes, savoir : de^ Ap6tres^ de 
Jf^icee^ et d^Atlmnase, parce quails 
sont conformes d hipa?vlede Dieu, 

VI. C^tie Ecriture sainte noiis 
emeigne qtt'^sn cette settle et sim- 
ple essence divine^ que nous avons 
^^fessee^ il y a trois personnes, 
UFh^, U FUs^ et le Saint-E^rit: 

we can not found any articles of 

V. We believe that the Word 
contained in thefio books has pro- 
ceeded from God, and receives its 
anthority from him alone, and not 
fixjiii men. And inasmuch a& it is 
the rule of all truth, containing all 
that iB neceaaary for the service of 
God and for onr salvation, it is not 
lawful for men, nor even for angels, 
to add to it, to take away from it, 
or to change it^ Whence it follows 
tliat no anthority, whether of an- 
tiquity, or custom, or numbers, or 
human wisdom, or judgments^ or 
pixjelamations, or edicts, or decrees, 
or councils, or visions, or miracles, 
should be opposed to these Holy 
Scripture*^, but, on the contniry, all 
things should be examined, i-egu- 
lated, and reformed according to 
them. And therefor© we confess 
the three ci-eeds, to wit ; the Apos- 
tles', the Nicene, and the Athana- 
sian, because they ai-e in accordance 
with the Word of God. 

VI. Those Holy Scriptures teach 
ns that in this one sole and sim- 
ple divine essence, whom we have 
confessed, Xheve are three persons: 
the Father, the Son, and the Holy 

* 2 Tim. iii. 15,16; 2 Pierre i 2L 

* Jeiiti iii, 'M » 31 ; 1 Tim, i. 16. 
' Jean xv. II; Actes xx. 27. 

* Dcut. xii. 32 ; iv. J ; Gfll. i. 8 i Apoc. XxiL 

IS, 19. 

* Matt. XV. 9; Actes t. 28,29. 

• 1 Cor.xi. 1,2,23. 

' Deut. iv. 12; Matt, xxviti. 19; 2 Cor* 
xiii, 14; 1 J^n v. 7 [?]; JeMl L 1, 
IT, S2. 



Phre^ premHre causej principe 

origins de tauten choses. Le 

^iUj sa parole et sapienm iter- 

%ell€, Le Saint'Esprity sa vm^tUj 

l^uumnce et ej^cace. Le File Her- 

^it^Mnt enffendri du Pkre, Le 

%int-£itprii procedant eternelle- 

nt de tons deux, lee trots per^ 

mnee nofh conftiaes^ male di^ 

incUej H toutefoie non ditrieke^ 

nme d;une viitne eesence, Uemite^ 

mieeajice et egalilL Et en ceta 

ions ee qui a tie ditemUn^^ 

Ijpar lee oondlee andene^ et de- 

estone tautes eectes et hereeiee qui 

7tU tie rejetiee pm* le^ saints doc- 

iure^ eomme saint Ililairey sdint 

Athanaee^ eaini Amhroise^ et amnt 


\riL Nous croyons que LHeu en 
troie personnes coophyznteSjpar sa 
vert%i^ eagesse et bonti ineomprS- 
^Aensible^ a erM toutee ckoses, non^ 
%t le <yirf, la terre et tout ce 
fui y est contenu,' rnais atteei lee 
invieiMee^ deequels lee uns 
\w^ni dSchue et tribuchen en perdi- 
tion^ lee autres ont pereieU en 
smneeJ Que lee premiers 
fdanl corixnnpus en malice^ sont 
»M i& totU bien^ par consi^- 
que fit de toute VEglise} Les se- 
conde ayant He preserves par la 
ffrdce de Die% sont ministres pour 

Spirit. The Father, first cause, prin- 
ciple, and origin of all things. The 
Son J his Word and eternal wisdom*. 
The Holy Spirit, his virtuej power,^ 
and effleacy. The Son begotten 
from eternity by the Fatlier. The 
Holy Spirit proceeding etenialiy' 
from them botii ; the three persoM- 
not confused, but distinct, and yet 
not fie|mi*ate, but of the same es- 
sence, eqnal in eternity and power. 
And in this we confess that which 
hath been established by the an- 
cient conncilsj and we detect all 
sects and heresies which w^cr© re-» 
jected by the holy doctors, gnch as 
St Hilary, St. Athanasius, St. Am- 
biT>6e, and St Cyril. 

Vn, We believe that God, in 
three co-w-orking pereons, by lus 
|X)wer, wisdom, and incomprehenBi- 
ble goodness, created all thingSj not 
only the heavens and the earth and 
all that in thera is, but also invisi- 
ble spirits, some of whom have fall- 
en away and gone into perditic 
while others have continued in*'" 
obedience. That the first, being 
corrupted by eWl, are enemies of 
all good, consequently of the whole 
Cluu'ch. The second, having been 
presei'ved by the grace of God, are 
ministers to glorify God's name, 

* Geiti 1? Jean i. 3; JadoTi.; Coli. 16; HiSi. i. 2. 

* 2 Ficrro it. 4. 

* Jean viii 44. 



glorifier le nom de Dieu^ et aervir 
au aalut de sea Uua} 

Vlll. Nous croyona qiie nonseule- 
ment il a crie, toutes chosesy mats 
quHl lea gouveme et conduit^ die- 
posanty ordonnant adon aa volonUy 
de tout ce qui advient au monde;^ 
nonpaa quHl aoit auteur du malj 
ou que la covlpe lui enpuiaae Hre 
imputeey^ vu que aa volonte eatlari^ 
gle aouveraine et infaiUiUe de toute 
droiture et equite;^ maia il a dea 
moyena admirables de ae aervir teUe- 
ment dea diablea et dea mSchatUaj 
quHl aait convertir en Men le moL 
quHlafonty et duquel ila aont coupch 
blea? Et ainai en confeaaant que 
rien ne ae fait aana la providence 
de DieUy noua adorona en humilite 
lea aec7*eta qui notta aont cacheay aana 
noua enquerir par-deaaua notre 
meaure; maiaplutot appliquona d 
notre uaage ce qui noua eat montrS 
en VJScHture aainte pour itre en 
repoa et adrete^ d^autant que DieUj 
qui a toutea choaea aujettea d aoij 
veille aur noua d^un aoin pater9iely 
teUement qu*il ne tomhera point un 
chevexi de notre Ute aana aa volonte.^ 
Et cependant il tient lea diailea et 
toua noa ennemia brideaj en aorte 
qtcHla ne notoa peuvent faire au- 
cune nuiaance aana aon conge? 

and to promote the salvation of 1 

VIII. We believe that he not on l^^ 
created all things^ but that he gO^-^« 
cms and directs them, disposing an ^ 
oi-daining by his sovereign will atf 
that happens in the worid ; not that 
he is the author of evil, or that tiie 
guilt of it can be imputed to him, 
as his will is the sovereign and in- 
fallible rule of all right and jnstioe; 
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 
ai-e guilty. And thus, confessing 
that the providence of God orden 
all things, we humbly bow before 
the secrets which are hidden to us^ 
without questioning what is above 
our undei'standing ; but rather mak- 
ing use of what is revealed to ns in 
Holy Scripture for our peace and 
safety, inasmuch as God, who has 
all things in subjection to him, 
watches over us with a Father's 
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 

» H€b. i.7,14. 
■ Psa. civ. 

* Prov. xvi. 4 ; Matt. x. 29 ; Rom. ix. 11 ; 

Actes xvii. 24, 26, 28. 

* 1 Jean ii. 16 ; Os^ xiii. 9 ; 1 Jean iii. 8. 

* Psa. V. 5 ; cxix. ; Job i. 22. 

• Actes ii. 28, 24, 27. 

^ Rom. ix. 19,20; xL 88. 
" Matt. X. 80 ; Lac xzi IS. 
*Jobi.l2; Gen. tit. 15. 



IX. JSTou^ crayons que Vhomme 

ayant Hi crUpur et entier^ et con- 

fortM d Pimage de DieUy est^par 

9a proprefaxUe^ dechu de la grdce 

gt&^Uavait repiSj^ et ainn flest dH- 

eni de Dieu^ qui est lafontaine de 

Justice et de toua hienSj en sorte 

gzte 8a nature est du tout corrom- 

jHie. Et itant aveugli en son es- 

jfrit, et depravS en son cceur^ a 

perdu toute intigritS sans avoir 

Tien de rests? Et bien gu^il ait 

iftccre qudque discrition du bien 

et d,u mal^ nonobstafit nous disonsj 

q^£^ ee qylil a de dariij se convertit 

t9^ Unibres guand U est question de 

c^^rdter JHeUy teUeinent .quHl vHen 

^f^^M nuUetnent approcherpar son 

i^m^telligenceetraison? EtbienquHl 

CK-^une volontepar laquelle il est 

9 9^ciU d fairs ceci ou cela^ toutefois 

^7ie est du tout captive souspeche^ en 

^€^rte qu^U n^a mdle liberie d bien, 

que ceUe que Dieu lui donned 

X. Ifous croyons que toute la 

Ugnee d^Adam est infectee de telle 

contagion J qui est lepeche originely 

d un vice hireditaire^ et non pas 

teiiliement une imitation^ comme les 

PSagiens ont voulu dire, lesquels 

nousdUestonsenlefirserreurs. Et 

ri'estimons pas quHl so-it besoin de 

itiiquirir comme le pecht vient 

d^unhomme d VautrCy vu que c'est 

IX. We believe that man was 
created pure and perfect in the im- 
age of God, and that by his own 
guilt he fell from the grace which 
he received, and is thus alienated 
from God, the fountain of justice 
and of all good, so that his nature 
is totally corrupt And being blind- 
ed in mind, and depraved in heart, 
he has lost all integrity, and 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 seeks for God, so that he can in 
nowise approach him by his intel- 
ligence and reason. And although 
he has a will tliat 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 
Gt)d 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 tlie Pelagians, 
whom we detest in tlieir eri'ors. 
And we consider that it is not 
necessaiy to inquire how sin was 
conveved from one man to anoth- 
er, for what God had given Adam 

' Gen. J. 26 ; Ecd^. yii. 10 ; Rom. v. 12 ; 

Bpb^. ii. 2, 3. 
•G«L Ti*. 5; Tm.21. 

»Rom. i.21; ii. 18-20. 

* 1 Cor. ii.U. 

•Jean 1.4, 5, 7; viii.86; Rom. viii. 6, 7. 

OBBBBy que ce que Dieu Uti avait 
dontU n^etait pas pour lui seul^ 
maupour toute sa liqnie; et am- 
sij qu'en la personne d^icdui narts 
awns iU denuta de tous biens^ et 
sommes trebuches-en toute pauvreie 
et malHiction? 

XI. HouB croyo'm attssi que ce 
vice est vrainwnt p&chi^ qui stiffit d 
eondamner tout le gemre hutnain^ 
jusqiCarix petit s enfante dh le vei^ 
tre de la vi^re^ et que pour tel il est 
repute devant Dieu;^ mime qu'ar 
pr^ le baptimej<^est toujourspichi 
quant d la coulpe^ bien que la con- 
damnation en salt abolie aux en- 
fants de Dieu^ ne la leur imputatit 
point par sabontigj'Oiuite.^ Outre 
cela^ que c^est una perversitS pro- 
duisant toujoure desJHtits deina- 
lice et de rfbellion^* tele que les plus 

intSf encore qu^ih y resietent, ne 

issent point d^itre entachh d'in- 
firmitts et de f antes pendant quails 
habitent on ce monde} 

XIL Nous eroyons que de cette 

'iption ei condamfuUion gene- 

^wale, €71 laqiielle tous lea hoTnmes 

sont ptonqts^ Dieu retire ceux les- 

ifuda en son conseil eternel et im- 

oHe il a Hue par sa seule bonik 

tirieorde en notre Seignetir 

istj sans consideration de 


was not for him aloDe, but for 
all his postarity ; aud thiis iti his M 
person we have been deprived of ■ 
all good things, and have fallen 
with him into a state of sin and 
mi&ery. ^ 

XI We believe, also, that this 
evil is truly ein, sufficient for the 
eondoinnation of the whole human 
race, even of little children in the 
mothei^B womb, and tliat God eon- 
eiders it as soeh; even i^ter bap- 
tism it i& Gtill of the natm^ of ein, 
bnt the condemnation of it i&' 
abolished for the children of 
God, out of his mere free gi 
and love. And further^ that it is a 
perversity always producing frui 
of malice and of rebellion, so 
that the most holy men, although 
tliey reeifit it, are still stained 
with many weaknesses and im 
perfections while they are in th: 

XIL We believe that from thi«i 
corraption and geueral condemna- 
tion in which all men are plunged, 
God, according to his eternal ai 
immutable counsel, calleth thi 
whom he hath chosen by his good- 
ness and mercy alone in our Lord 
Jesus Clirist, without consideration 

1 ; Roto, y, 12 ; Job 

* Rom. viL Ji. 

* Rom. y\u 18, 19 j % Cor. aoL 7. 



i&'^^n cEuvres^^ laissarU la catin^e^ en 
c^^ic meme corruption et condam- 

■ n^zM^dion^ pour dimontrer en, eux sa 
j-m^^^ioe^cmnme anxpremiers^ Ufait 
^e^mr^ Us richessea de sa miseri- 
cc^^nde.* Car les una ne sofit point 
y/ m ^^ Ueura qu4 lei autrea^juaqu^d ce 
qm^ ^Dieu Um dimerne^Bdon son con- 
sff-£J,immuahU qu-il a determine $n 
■ J^mmOhriai d&vant la creation du 
^ fifto nd€ ; et nul aussi ne sepouf^rait 
ir^^roduire d un tel bieti de aapro- 
P^€ V€rtu^ vu que de notre nature 
f^ous ne pontine avoir tm seid bon 
i^oumment, ni affection^ nipeneee^ 
junqua ce que Dieu nox^ aitpri- 
vmu8 et nou8 y ait disposee.^ 

XIII, Nous croyone qu^en icelui 

Jmis-Chriet tout ce qui ttmt re- 

quis d noire ealut nous a He offert 

ei communique. Lequd nous ttant 

dannS d saiui^ nous d eiS quant et 

quant fait sapi^nce^ sanctijication 

d^ rrde^nption : en sorte qu^en de* 

clinani de lui^ on renonce d la mi- 

icorde duj^hre^ oil ilnona convi- 

mit avoir refuge ufiiqiie.* 

^m XIV. ^oue cwyone que Jisus- 

B Christ tlant la aagesse de IHeu^ et 

son ft la itemei^ a revitu naiMTekair^ 

qfin d^Ure Dieu et homme en une 

^merso^nne^^ mime homms ae^nbloAle 

'd noua^pasaible en corps et en dme^ 

of their works, to display in them 
the riclies of his mercy ; leaving 
the rest in this same corruption 
and coiideumatiou to bhow in 
them bis justice. For the ones are 
no better than the otliers^ until 
God discerns them according to 
his iinmntable purpose wliich he 
has determined in Jesus Christ be- 
fore the creation of tlie world. 
Neither can any man gain eueh a 
reward by his own virtue^ as by 
natnre we can not have a single 
good feeling, affectioBj or thought^ 
except God haa lirst put it into 
our hearts. 

XIII. We believe that all that is 
necessary for our salvation was of- 
fered and communicated to ns in. , 
Jesus Christ He is given to 
for our salvationy and * is made imto 
us wisdom, and ri2:hteousnesSj and 
sanctification, and redemption :' so 
that if we refuse him, we renounce 
the mercy of the Father, in which 
alone we can find a refuge. 

XIV. Wc believe that Jesus 
Christ, being the wisdom of God 
and his eternal Son, has put on our 
tlefih, so as to be God and man in 
one pemon ; man, like unto us, 
capable of suflFering in body and 

> Bom. iiL 2; ix. 23; 2 TIkd. si. S0| 
Tile liL 5, 7 ; Epb^, L4$ 2 Tim. 

• Esuide IX. 16 ; Rom. ix. 22. 

* 1 Cor, i. 30 ; Ephea. i. 6, 7 ; Col I 13, 

U; Tite ii. 14. 
*Jmn i. 14 J Philip, U. 6* 


ainoneniantquHlaetepurdstmde\m\i\ yet free from all etain of 

macxiU} Et qumit a son Aitmuniie, 
quHl a ii€ vixtie s€?n€?w6 d^Ahra- 
ham et de David^ bien qu^U ait iti 
eou<;upar la vertu secrhte du Saint- 
Eisprit? En quoi nous dHeatona 
touiea les heresies qui ont ancienne- 
tnent trouble le^EyliseSy et notam- 
ment aussi ha imaginations dia- 
boUque^ de Setwet^ lequel atiribue 
an Seigneur Jesus nne divinite/an- 


sin. And as to his hntnanity, he 
was the true seed of Abraham 
and of David, although he wia 
conceived by the secret power 
of the Holy Spirit In this we^ 
detest all the hei'esies that have " 
of old troubled the Chnrch, and 
especially the diabolical conceita^fl 
of Servetus, which attribute a fan- 
tastical divinitv to the Lord Je- 

tastiqtte, d'^autant qu^U le dit e^r^jsus, calling hiui the idea and pat- 
idee et patron de to utes choses^etle \ tern of all things^ and the per- 

numme Eils personnel oufiguratif 
de Dieu ; et jinalenient lui forge 
tin corps de trois elements incrSeSy 
uinsi inel^e et detruit toutes les deux 

XV. JVous croyons qti^en une 
me me personne, savoir^ Jesus- 
Christy les deux natures sont trrai- 
ment et inseparaUement conjointes 
et uniesjdemeurant neanmoins cha- 
cnne nature en sa proprieU dis- 

Bonal or figurative Son of God, 
and, finally, attribnte to him a 
body of three uncreated elements, 
thus confusing and destroying the 
two natures. 

XV. We believe that in on€ 
pei'son, that is, Jesus Clirist, the 
two natums are actually and hn 
separably joined and united^ atidd 
yet eacli remains in its proper 

character: so that in this union 
tincte /* telle oient que comme en the divine nature, retaining itflfl 
cette oonjonetion la fiature divine \ attributes, i^emained uncreated, in- 
retenant saproprietey est demeuree finite, and all - pervading ; and 
increeejififimeetreniplissant toutes] the human nature remained finite, 
^ses f aussi la nature htimaine having its form, measure, and 
est demeuree finie^ ayant safonffWy 1 attributes ; and although Jesua 
ftiesure etjyropHtie ;^ etmeme bien Chvv^l^ m rising from tlie deadjii 
que Jes^us-Vkrist en ressu^scitant ait \ bestowed immoilality upon hi| 
domie Vinmwrtaliti d son corps^ \ body, yet he did not take f roir 

' H^i ill7; 2Cor. V.2T, 

• Actea xiiK S3 ; Rom. i.3; viiLS; ix. S; 

Pliilip. ii. 7; Heb. ii. U, I6j v, 

* Matt LIS; Luc i.3o. 

* Matf. i,\ Lne ij Jcau L U; 1 Tim. 

iLG; m.ia; Hdb. v. 8. 

* Lqc xxiv. Se, 39 J Rqih, i. 4 ; PhiU|>, 





h^£iefoh U ne lui a pas Sti la vSri- 

ti 0& 9a nature. Et ainm^ nous le 

€4^WMsidirQn8 tellement eti sa divini- 

Up ^u£ nous ne h depouiUons point 

dff ^on huTFianiti, 

iSI VL Sous crayons que Dieu en- 

<mt mn Fils^ a voulu montrer 

amour et bonte inestimahle en- 

tf^#*^ nousj en le livrant ci la mort^ 

gt &r ressuscitant pour acco^nplir 

'e justice etpour notis acquerir 

^ie cfleMe} 

XVI L Sous croyons que par le 

sacrijice uni^pie que le Seigneur 

Jhui a offert en la croix^ nous 

sommes reconciUes d D^ieu pour 

Sire tenus et riputis justes devant 

Ini^parce que nous nt^ luipouvons 

etre agr&ihles^ ni Hre participants 

de son adoption^ sinon d'aidant 

quil nouspardonne nos fautes^ et 

&t ensevelii.^ Ainsi nous prates- 

ions que JisuS'OArist est notre lave- 

tnent: entier et parfaity qu^en sa 

tnart nous avons entihe satisfac- 

tion^pour notfs acquitter de nos 

Jbrfaiis et iniquitis dont nous 

somme^ coupaileSf et ne ponvons 

eire dUivris que par ce remede.* 

XVIIL J!fous crayons que to^de 
noire justice e^fond^e en la remis- 
man de nospeeheSj comme anssi c^est 
noire seule filicite^ comme dit Da- 
vid^ V^estpourquoi nous rgetons 

it the truth of its nature, and we 
so consider him in his divinity 
that we do not despoil him of his 

XVI. We believe that God, in 
sending \m Son, intended to 6how 
his love and inestimable goudiiess 
towards ub, giving liim up to die to 
aecomplisli all rigliteoiisness, and 
raising him from the dead to se- 
cure for uti the heavenly life. 

XVIL We believe that by the 
perfect sacrifice tliat tlie Lord Je- 
sus offered on the cross j we are 
reconciled to God, and justified 
before him; for we can not be 
acceptable to him, nor become 
partakers of the grace of adofv 
tion, except as he pardons [all] 
onr sins, and blots them out. 
Thus we declare that thi'ongh 
Jeans Christ we are cleansed and 
made perfect; by his death we 
are fully justified, and through 
him only can we be delivered 
from onr iniquities and trans- 

XVIIL We believe that all 
our justification rests npon the 
remission of our sins, in which 
also is our only blessedness, as 
saith the Psalmist (Psa, xxxii* 2). 

* Jesn iti 16; xr. 13* 

« 2 Cor. V. 19 ; Heb, v, 7-9. 

* I Pierre ii. 24, 25. 

' Hdb. ix. U; Ephes. v. 26; I Pierre i. 18, 19. 
' Paa. xxxii. 2 ; Jean xviL 23 j Bom. i?* 7, 8 ; 
vtii, l^i 2Cor. V.I 0,20, 



tous autres moyeiwde nouapouvair 
ju8tifierdeva7itDieu;^ etsanspri- 
stuner de ntUlea vertuSj ni mSriteSy 
nous nous tenons simplement d Vo- 
beissance de Jtsus-Christ^ laqueUe 
noiM est aUoueey tantpour couvrir 
toutes nos fauteSy que pour nous 
faire trouver grdcs et faveur de- 
vant Dieu. Et defaity nous oroy- 
ons qtifen didinant de ce fonde- 
mentj tantpeu que ce soity nous ne 
pourrions trouver aiUeurs aucun 
reposj mats serions toujours dgites 
dHnquietude: d'^autant que jamais 
nous ne sommes paisibles avec 
DieUyjusqxid, ce que nous soyons 
bien resolus d^Hre aiines en Jesus- 
Christy vu que nous sommes diqnes 
d'^itre hdis en fwusm^mes. 

XIX. Nous croyons que <? est par 
ce moyen que nous avons liberte et 
priviUge d*invoquer Dieu, avec 
pleine fiance quVl se montrera no- 
tre Pire? Car iioris n^aurions au- 
ctm acds au Pire, si notes n^Stions 
adressis par ce midiateur. Etpou>r 
Hre exauces en son nom^ il convient 
tenir notre vie du lui, comme de 
noire chef. 

XX. Nous croyons que nous 
som^mes faits participants d^ cette 
justice par la seulefoi^ comma il 
est dit qu^il a sa^ert poiir nous 
acquerirle salut^afin que quiconque 

We therefore reject all oOat 

means of jngtification before God, 

and without datming any vt- 

tue or 

in the 


to blot 


in the 

fact, we believe that in falling 

away from- this foundation, ho^^p^- 

ever slightly, we could not fiia. ^ 

rest elsewhere, but should alwa^pi 

he troubled. Forasmuch as i^»0 

are never at peace with GN>d tSJI 

we resolve to be loved in Je9i^ 

Christ, for of ourselves we mte 

worthy of hatreds 

XIX. We believe that by tUg 
means we have the liberty and priv- 
ilege of calling upon God, in foil 
confidence that he will show him- 
self a Father to us. For we should 
have no access to tlie Father except 
through this Mediator. And to be 
heard in his name, we must, hold 
our life from him as from lonr 

XX. We believe that we are 
made partakers of this justifica- 
tion by faith alone, as it is writ- 
ten: ^Ho suffered for our salva- 
tion, that whosoever believeth on 

* 1 Tim. ii. 5 ; 1 Jean ii. 1 ; Rom. v. 19 ; 
Actes iv. 1 2, 

'Bom.y. 12; Tiill5; Gal.iT.4-7; 
£ph^. ii. 18-15. 



er^^tra en lui, neperissepoini,^ JEt 

qu«^' ala &e fditj d^autant que les 

pT*€jm^»efde vie qui nous sont dan- 

nS^s en hii^ soni appropriie^ ei noire 

u»€^ye^ ei en aentons Veffet quand 

nas^ Ua aoc^tons^ ne doutant point 

y^qu^&ant assures par la boucke de 

■<i^£et^ nous ne serona point frtts- 

BIrtef J Aifuti la justice que notis 

W^fibienanB par la foi^ depend des 

' promessea graiuites par lesquelles 

IHeu nous dedare et test{fie quHl 

notLs aifne? 

XXI. Hons crayons que 7iou8 
sommes iUumiiih en lafoipar la 
^i'&ce McrHe du Saint-Eiiprity ielU- 
m€n^ que dest un don gratuii e£ 

■ fdtriimlier que Dieti depart cL ceux 
W i^ionlui sembh^ en, eorte que les 
jMUeg nont de quoi ^en glorifier^ 
«^^i< ohligts au double^ de ce quHla 
0^ Ui prtjeris aum autres,^ Mtme 
qutlafoi n^estpas seulement baU- 
U^pour un coup aux Uuspour les 
^^kaduire au bon chemin, mais 
i^OTir les y /aire continuer aussi 
juipiau bout^ Car comme dest 
i IHeu defaire h oommencetnent, 
ausd dest d Ivi de paradiever^ 

XXII. Haus croyons que^ par 
. ^atttefoi^ nous sommes reghUria en 

ffrnweaufi de vie, Hani natwrdU- 

him should not perish.' And 
this is done lua&muL'h as we ap- 
propriate to our use the prom- 
isefi of life wliich are given to 
ue tlirough liim^ and feel their ef- 
fect when wo aceept theru, being 
assured that we are established 
by the Word of God and shall 
not be deceived. Thus our jus- 
tification through faith depends 
n^x^n tlie free promises by which 
God declareB and testifies his love 
to us. 

XXI. We believe tliat we are 
enlightened in faith by the secret 
power of tlie lloly Spirit, that it 
m a gratuitous and special gift 
which God grants to whom he 
will, so that the elect have no 
cause to glory, but are Ijoimd to 
be doubly thankful that they have 
been pi-eferred to others. We 
believe also that faitli is not 
given to the elect only to intro- 
duce them into the right way, but 
also to make them continue in it 
to the end. For as it is God who 
hath begun the work, he will also 
perfect it- 

XXIL We believe that by this 
faith we are regenerated in new- 
ness of life, being by nature sub- 

' Bom. vS* ; Gal. ii. ; iiL 24 ; JeAH lii, li>, 
* MftU. xriL 20 ; Jean Hi, 16, 17 j x. 4. 
» B^m. i 17; iii. 24, 2fi» 27, 30; iv. 1-3 ; 
GaL u* 20, 21. 

* Eph^. ii. 8 ? 1 Thefifl. i. 5 ; 1 Ci>r. ii. 12; 

2 Pieire i 3, 4. 

* J Con i. 8, 9. 
•Phmp.ii,13j i,6. 



ment asservis d pichi.^ Or^ nous 
recevans par Jbi la grdce de vivre 
mintementy etenla orainte de IHeUy 
en recevant la promease qui nous 
est donnie par VEvangiUy savoir^ 
que Dieu nous donnera son Saint- 
Esprit. Ainsilafoinonrseulement 
ne refroiditpas V affection de Men 
et saintem^nt vivre^ mais Vengendre 
et exeite en nouSjproduisant nfces- 
sairement les bonnes ceuvres.^ Au 
resteybien que Dieu jpouraccomplir 
notre saluty notes rigenhrCy nous ri- 
formant d, bien faire^ toutefois 
nous confessons que les bonnes ceu- 
vres que nous faisons par la condu- 
its de son Esprit j ne viennent point 
en compte pour fious justifier^ ou 
miriter que Dieu nous tiennepour 
ses enfantSjparce que nous serions 
toujoursflottants en doute et inqui- 
itudey si nos consciences ne s^appuy- 
JisuS'Christ nou^ a acquittes} 

XXIII. Nous croyons que toutes 
les figures de la loi ont prisfin d 
la venue de Jhus- Christ.^ Mais 
bien que les c6r6j)ionies ne soient 
plus en usagCy neanmoins la sub- 
stance et veriti notes en est defneu- 
ree en lapersonne de celui auquel 
g/U tout accompUssement? Au sur- 

ject to ein. Now we reodve 
faith grace to live holily and 
the fear of God, in acoeptiog t 
promise which is given to us 1 
the Gospel, namely : that God n 
give us his Holy Spirit T 
faith not only doth not hinder 
from holy living, or turn ns fr 
the love of righteousness, but 
necessity begetteth in ns all ff 
works. Moreover, altliongh C 
worketh in ns for our salvati 
and reneweth our hearts, del 
mining us to that which is gc 
yet we confess that the g 
works which we do proceed fi 
his Spirit, and can not be 
counted to us for justifieatit 
neither do they entitle us to t 
adoption of sons, for we shoi 
always be doubting and rest! 
in our hearts, if we did not i 
upon the atonement by which 
6U8 Christ hath acquitted us. 

XXIIL We believe that the 
dinances of the law came to 
end at the advent of Jesus Chi 
but, although the ceremonies an 
more in use, yet their substance ; 
truth remain in the person of ] 
in whom they are fulfilled. A 
moreover, we must seek aid fi 

» Rom. vi. 1, 2 ; vii. 1, 2 ; Col. i. 18 ; iii. 

10; 1 Pierre i. 8. 
' Jncq. ii. ; Gal. v. 6 ; 1 Jean ii. 3, 4; v. 18. 
' Deut. XXX. 6 ; Jean iii. 5. 

«Luc XTii. 10; Psa. xri. 2; Rom. iii 
Tite iii. 5 ; Rom. iv. 

* Rom. X. 4 ; Gal. iii., ir. ; Col. ii 17. 

* 2 Tim. iii. 16 ; 2 Pierre i. 19 ; iii. 2. 


A.D. 15r>9. 


7Z%iSy il nou^Jaut aider da la lot j ilie law and the pmphets for tlie 

d^& prophk^it^ tant pour rigUr ruling of our lives, as well as for 

tair^ vie^ que pour Hre corifiimiH our confirmation in the promises 


ti3c ^promessea de V£vangile, 

XXIV. Nqu8 croyonsj puisque 

Jesu^Christ nous est donne pour 

setd avooatj^ ei qu^il nous com- 

mande de noui retirer priviment en 

Bon tiofn vers son Ph*e /' ei mime 

qxiil ne nous est pas licite de pri- 

«r, sinoTi^ en suivant lu forme que 

of the goepeh 

XXIV. We believej as Jesus 
Christ is our only advocate^ and 
as he commands us to ask of 
the Father lo his name, and as it 
is not lawful for us to pray ex- 
cept in accordance with the mod- 
el God hath taught us by his 

IHeu nous a dicteeparsa Parole f^/Word^ that all imaginations of 

q^ totit ce que les homines out im* 
agini de ^intercession des Saints 

tftpasm^ nest quabus et fallace 

men concerning the intercession 
of dead saints are an ahuso and 
a device of Satan to lead men 

de Saian^ pour /aire devat/er les irom the right way of wor- 
hmamadelafo7*ined€bienprier}\Aii^. We reject^ also, all other 
Nou% rejeions aussi tons autre» j means by which men hope to re- 
«»<^e«j? qti€ les hommes prmiment ' deem themselves before God, as 
**^*tnrp(/ur se racheter envers iJieUflderogntmg from the sacrifice and 

^^omrne dirogeants au sucrijice de 

k mort ei passion de Jtsus- Christ, 

finalefnentj nous tenons le pn?'- 

passion of Jesus Christ 

Finally, we consider ptirgatoiy 
^(^oirepotir une iUusion procedeeliiB an illusion proceeding from 
decettemime boutique^ de laquellehhG same source, from which liave 
^^t aussi procedes les V€eux nwna- also sprung monastic vows, pil- 
*^i^ei, piUrinages^ defenses rfw gri mages, the prohibition of mar- 
fnariage, et de C usage des viandes, \ riage, and of eating meat, the 
^ohercation ceremonielle des jours ceremonial obfier\'ance of days, 

ifo confession auricnlaire^ les in- 
dulgences et toutes antres teUes 


auricular confession, indulgences, 
and all such things by which 

eh$i€8^ par lesqtielles on pe7ue me- ih^y hope to merit forgive- 
riier gr&ee et salutJ" Zesquelles\ne^ and salvation* These things 

•|Tim-iL5; Acte8iT.12; lJeiiniLl,2. 

'JeanxTi. 23, 24. 

' Mutt, vj. 9 ; Luc xl 1. 

♦ Actes X. 25, 26 ; xiv. 14 ; Ap<xr. xix. 10, 

* Mfttt. XV, 1 1 ; Actes X. 1 4, ITj ; Uom. in 1-4 ; 

Qal.iv.9,10; Goi 1118-23; 1 Tim. iv. 2-& 



chases nou9 rejeion^y nonrseiilement 
pour J^fattsae opinion du merite 
q%ii y ut attache, mai^ aumparce 
que ce son t des inventions hu7nainesy 
qui imposentjaug mtx consdenees. 

XXV. Oryparce que nous ne 
Jouissons de Jesus-Christ que par { 
VEvangile^^ nous crayons que Vor- 
dre de VEgliss^ qui a Hi etabli en 
son axti&riU^doit Hre seLcre et invio- 
lahle^ et partant que VEglise ne 
pent stdmster sinon qu^il y ait des 
^HMSteurs qui aient la charge d ^en- 
seigner^^ lesqnels on doit honor er et 
*^nUer en reverence quand ils sont 
dument appeles, et exercent JidiU- 
ffient l^ur ojfice? Nonpas queDicu 
mit attachi ct tdtes aid^s ou moyens 
int^rieurs, mats pwrm quHl lui 

^^2)lmt nmiR entretenir sous telle 
bride. En qtioi nous dttestons tons 
EantaHtiques qui votidraiefit hien^ 
en tant qu^en ena* est, aneantir le 
tninistere et judication de la pa- 
roU de Dieu et des sacrements, 

XXVI. Nous crayons done que 
nul ne se doit retirer a part., et se 
contenter d€ sapersonne, mais que 
tons ensmnhle doivent garder et en- 
tretenir bunion de VEglise^ se sou- 
mettant d P instruction comfnune 
et au joug de Jtsus-Christ ;* et 
lie en quelque lieu au Dieu aura 
etabli nn vrai ordre de VEglise^ 

we reject, not only for the false 
idea of merit which is attached 
to them, but also because they ar© 1 
humau inventions impOBing a yokttj 
upon the conscience. 

XXV. Now as we enjoy 
only through the gospel, we 
beheve that the order of the 
Churchy established bj his ftti^j 
thority, ought to be sacred and 
inviolable, and tliat, tliei-efore, the 
Church can not exist without pas- 
tors for instruction, whom w© 
fihould respect and ^evel^ently list- 
en to, when they are properly 
called and exercise their office 
faithfully. Not tliat God doth re- 
quire such aid and subordinate 
means, but because it pleaserh him 

to govern us by such restraintei 
In this we detest all viBionaries 
who would like, so far as lies in 
their power, to destroy the min- 
istry and preaching of tlie Word 
and sacraments. 

XXVI, We believe that no onuj 
ought to seclude himself and 
contented to be alone; but thj 
all jointly should keep and m\ 
tain the union of the Church, and 
submit to the public teaching, and 
to the yoke of Je^us Christ, wher- 
ever God sliall have established 
a true order of tlie Church, even 

• Mutt xviiL 20 J Eph<«. i. 22, 28. 

* Hfttt. X. 40 ; Jean xUi. 20 ; Rom. x. 1& 

*Pift,v.8; xxii.23; xlii.6; E])l]^. if , 1 1 ; H^ii.l^ 




[ler^c^ore que les nuigutrats ei leurs 
its y soient contraire^^ que tout 
wiW qui ne $^y ranffmU, ou ^^en 
^s^fHzrerUj contrarient d VordQU- 
n<3tn€^ de Dieu.^ 

XXVII. TotUefoiH^nous crayons 

f!*il convient diacemer soigneuae- 

U^ et avec prudencey quelle est 

let t^ruie Ef^lueyparce que par trap 

an abuse de ce litre? Ifous disons 

if the mBgistrates and their edicts 
are contrary to it. For if they 
do not take part in it, or if they 
separate theinselves from it, they 
do contrary to the Word of God. 
XXVII. Nevertheless we be- 
lieve that it is important to dis- 
cern with care and prudence 
which ifi the true Chnixhj for this 
title has been nmch abused. We 

d^ncjstdvant la parole deBieu^qut say, then, according to the Word of 
<ye9t la compagnie des fidtles qui , God, that it is tlic couipanj of the 

ifacoorderU d suivre ceite Parole et 
l^ pure religion qui en dtpend, ei 

faithful who agree to follow his 
Word, and the pure religion which 
qui projitefit en elU tmU le temps d<t it teadie^; who grow in grace all 
^Hr vie, croissant et se conjirmatit \ their lives, believing and becoming 
en la crainie de JJieu^selon qu^Us more continued in the fear of God 
^H besoin de iavancer et de mar- according as the}' feel the want 
t^li^r t^tij ours plus oUtre.^ Mime of growing and pressing onward. 
^uoiijuils st^orcent^ qu^il leur con- \ E ven although tltey strive con- 
^BimtavoirinceseammefUrecoursd'im\m\\yj they can have no hope 
fa tmiasiofi de leurs ptches^ ne- , save in the reraissiou of their 
^^moins nous ne nions point que Binn. Keverthelesa we do not 
J^rmi les fid^s il n^g ait des deny that among the faithful 

^'^mites et Ttipf*ouvts, desqueh la 
»W»b^ ne pent efacer le titre de 

XXVllh Sous cette cjmnce nous 
protestona que Id oh la parole de 
Dieu n^est point regue^ et c?m on ne 

thei*e may be hypocrites and rep- 
rabates, but their wickedness can 
not destroy the title of the Church, 
XXVin. In this belief we de- 
clare that, properly speaking, there 
can be no Church where the Word 

/ait nulle profession de s^assujettir oi God is not received, nor pn> 
d elle, et oii il n^y a niU usage de^ fession made of subjection to 
iocrefnentsidparlerpraprement^on Jt^ nor use of the sacraments. 

• Actet iv. 10» 20; H^. x. 25, 
*J4t. \is, i, b, ll» U; Matt. in.B; vii. 
22 ; nxW. r>. 

Vol. Ill— B B 

' Ephe's. ii. 20 ; iv. 1 1, 12 ; 1 Tim. iiU 15 ; 

♦ Kom, iU. X [Deut, xxxL 12, 

* Matt xiii. 30 ; i Tlnu 1 18-20, 



ne pent juger qu^U y ait aucune 
Eglue, * J^arta n t, nous co ndum n ons 
lc8 assemblees de lapapaute, vu que 
lapnre reriti deDisu en est hamiie^ 
esquelles les Bacretaents sent cor- 
romptia^ ahdtardiSyfalmJiiB on ane- 
ant is da tout ; et esqueUes totUes 
Biiperstitions et idoMtries out la 
vog'us. Notts tenoiis done que tous 
cetix qui 8€ milent en tela actes^ et y 
coinmuniquent^se hiparentetse re- 
ttanchentda cojps de Jemis-Christ} 
TautefoiSj parce quHl reste encore 
quelque petite trace de VEglise eti 
lapfrpauie^ et inhiie que la vei^tu et 

Therefoi'e wc condemn the paj 
assemblies, as t!ie puixj Word l| 
God is baiuBhed from thetn, th-^ 
gacmmentg are corrupted, or fa^ 
fiedj or destroyed, and all siip*^ 
Btitions and idolatries are in tbesd 
We bold, then, that all who tad! 
part in these acts, and comrai:^ 
in that Church, sepamte and ^ 
themselves off from the body | 
Christ. Nevertheless^ as so ^ 
trace of the Church is left || 
the papacy, and the virtue eh| 
substance of baptism remain, f^ 
as the efficacy of baptism d 4 

substance dtt baptane y est devieu- wot depend upon the person v^ 
rie^ joint que Vefficace du baptime admiuistens it, we eonfees tl 

those baptized in it do not n^ 

a second baptism. But 

fi^ depend paa de celui qui Pad- 

ministre^ nous eonfessons ceux qtd 

y sont baptises iCavoir besoin d\m \ count of its coiTuptioii 

$econd hapteme? Cependant a not pi-esent children to 

cause des corruptions qui y sont, 

on 7ihj petit presenter les enfanta 

sans se polluer. 

XXIX. Quant est de la vraie 
Eglise^ nous croyons qu^eUe doit 
Ure govvernie selon la police que 

notre Seigneur Jesus -Christ a eta- tablished by our Lord Jesns Ch:*S 

Tiiat thei'e should bo pastors, o*^ 
seei-s, and deacons, so that fSi 

ut, on jj 
18, we ^ 
be t^ 

tized in it without incurring ^ 

XXIX. As to the true Chn 
we believe that it should be ^ 
erned according to the order 

6lie* C^est quHl y ait des pas- 

teursy des surveillanis et des dia- 

cresj ajin que la pure doctrine ait doctrine may have its con 

S071 cours, que les vices soient cor- 

figes ei repnmes, et que lespauvres 

that erroi'B may be coiTCcted ^ 
suppressed, and the poor and 1 

* MatL X. 14, 15; Jean x. 1; 1 Cor. iii, 

» 2 C^r, vL 14-16 j 1 Cor. tu 15. 

' Matt. iii. II ; xxviii, 19 ; Marc i. ^ 
Actesi. 6; xi. 16-17; xix. 4-6. I 

* Acres vl 3-5 ; Kph^. iv, 11-13; 1 TWi 
iii. ; Tite L^ iL ; Matt xviU, 1 7, | 



€i tous autrea c^ffliff^^ soient se- 
couTm en leurs nicesntes; et que 
lea assembUes sejhssent au 7iom de 
Dieu^ esqudles grands et petits 
soieni id f Jits. 

XXX. NmitS crayons tons vrais 
p€i9t€ur$^ en quelque lieu qti^ils 
^oienty avoir tn&nie autorite et egale 
t>t4is9ance sous un seul chef^ seul 
^^uverain et setd universel eeique^ 
^^'^smCktist /^ et pour cetfe cause^ 
5r^*€ nuile Eglise iie doit pritendre 
^^^ttne domination on seigtieune 
^*^r Pautre. 

IXXL jffous croyons que nul ne 
^^ doit ingtrerde son aatorite pro- 
J>^*€ p<t argou mrner I ' Eglise^ m^ is 

A.D. urn, , 377 

wlio are in affliction may be 
helped in their necessities; and 
that assemblies may be held in 
the name of God, so that great 
and email may be edilied. 

XXX. We believe that all true 
pastors, wherever they may be, 
liave the same authority and 
equal power under one head, one 
only sovereign and imivei'sal bish- 
op, Jeens Christ ; and that con- 
Bequently no Church shall claim 
any antliority or dominion over 
any other. 

XXXI. We believe that no por- 
Bon should undertake to govern the 
Chm'cli upon his own authority. 

"9 ^^€ c^ se doit Juire par tl^ction^ hut that this should be derived 

^^ tant q uil est possible et que Dieu 
^'^J>trmet? LaqutUe exception nous 
y fijoutons notamjneni^paree qu-it 
^^aUu quelquejhisy et ineme de no- 
*^^ tcTfips {auquel Vital de VEglise 
^^€^it intsrrompu)y que Dieu ait 
"^^^oiti des gens d\me far^on ex- 
^^^ordinairs pour dresser VEglise 
**^ nouveauy qui etait en mine et 
^^^^olation, Mais^quoiqu^ilen soit, 
^^otis croyons quHl se faut toujours 
^^^f^foiiner a ceite trg/e. Que tons 
-f^^MsteurSj surveillants et diacres 
^^^/i^ titnoignage d'etre ajypeJes d 

from election, as far as it is ]k>s- 
sible, and as God will permit. 
And we make this exception es- 
pecially, becauBe sometimes, and 
even in our own days, when tlie 
state of the Church 1ms been in- 
terrupted, it has been necessary 
for God to raise men in an ex- 
ti*aordinary manner to restore the 
Church which was in ruin and des- 
olation. But, notwithstanding, we 
believe that this rule nmst always 
be binding: that all pastoi-s, over- 
seers, aud deacons shonld have evi- 
dence of being called to their office. 

M zj*«* 3tJtTtJL IS, J9; Man- tlyi. 15 j Jean xv. 16; Actea 1. 21-26; vL 1, 2; Rom. x. 16; 
^^ 1, 15 ; 1 Tim, iii. 7-10, 15. [Tite i. r>-7. 



XXXIL Nous croyons aussi 
qu^U est bofh et utile que cetix qui 
sont Uus pour itre superintend- 
antSy avisent entre eux quel moyen 
ils devront tenirpour le regime de 
tout le corps j^ et toutefois quHls ne 
declinent nullement de ce qui nous 
en a tte donn&par notre Seigneur 
Jesus-Christ} Ce qui n^emptche 
point quHl n^y ait quelg^ues or- 
donnances particuliires en cAacun 
lieuy selonque la commodite le re- 

XXXIII. Cependant nous exclu- 
ons toutes inventions humainesj et 
toutes lois qu^on voudrait intro- 
duire sous ombre du service de 
DieUjpar lesqueUes on voudrait 
lier les consciences;^ mais seule- 
ment recevons ce qui fait et est 
propii^e pour nourrir la Concorde^ 
et tenir ctiacun depuis le premier 
jusqu^au dernier e9i obeisance. En 
quoi nous avons d suivre ce que 
notre Seigneur Jesus a declare 
quant d Vexcomm,unication ;^ la- 
queUe nous approuvons et confes- 
sons tire necessaire avec toutes ses 

XXXIV. Nous croyons que les 
sacrements sont ajoutes d la Parole 
pour plus ample confirmation^ afin 
de nov^ Ure gages et inarreaux de 

XXXII. We believe, also, H^ 
it is desirable and useful ibsX 
those elected to be saperintend' 
ents devise among themselra^^ 
what means should be adqitNc3 
for the government of the whol -^ 
body, and yet that they shouli^^ 
never depart from that whidB^ 
was ordained by our Lord Jesusji 
Christ. Which does not proven.^ 
there being some special ordS-. 
nances in each place, as conv^irs 
ience may require. 

XXXIII. However, we reje^^ 
all human inventions, and all lai^^ 
which men may introdnee und^ec: 
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 

XXXIV. We beUeve that the 
sacraments are added to the Word 
for more ample confirmation, tluit 
they may be to us pledges and 

' Actes XV. 2, G, 7, 25, 28 ; Rom. xii. 6-8 ; 

1 Cor. xiv. 12 ; 2 Cor. xii. 7, 8. 
» 1 Pierre v. ; 1 Cor. xiv. 40. 

»Roiii.xvLl7,18; ICor.iii.ll; CoLu.6-8; 

*Matt. xviii.l7; lCor.T.6; lTiift.L9»ia 



^rd4se de Dieu, et par ce moyen 

laid^r et ioulager noire fni^ d cause 

de rif\^rmiie et rudesse qui est en 

n€P%iSj^ et quHU eont tellement siffnes 

^^^et^rieurs^ que Dieu ophre pa^ enx 

V^^i. la vertu de son EHprit^ afin de 

m n-e nous y rien signijier en vain} 

^^utefois^ notta tenons que toute 

Ii^^MT substance et vSf'itS est en Jistts- 
^% W^^;' et si on les separe, ce n^est 
J^f^is rien qi^ombrage etfamee. 
2XXV. Nous en confessons 
^^^^km&nt deuxy communs A toute 
i --^ylise, desquels leprem ief^ qui est 
^ ifiiptemey nous est donne pour ii- 
f^^^iqnaqe de notre adiyptlon* parce 
Jt-ee M nous sommes eniis au corps 
^ UhriM, Ajln d^etre laves et net- 
^^ispar son sang^ etpuis renouve- 
1 Ih en saintete de vie par son Saint- 
H Esprit} Nous tenons aussi^ Men 
I pe nous ne soyons baptisis quhme 
f f^^^ 9^^ ^ pf^Jit qui nous est Id 
^ffnifie s^Uend d l<i trie et d In 7nort^ 
ifin que nous ayons une signature 
pennanente^ queJ^susGhriM nous 
9era toujours Justiee et sanctijica' 
tian? Or^ bien que ce soit un sa- 
erement defoi et de pinitence^ ni- 
antnoins parce que Dieu recoit en 
son Eglise les petits enfants at?ec 
I^urs ph^es^ nous disons que par 
rantorite de Jmis-Ohrist Us petite 


seals of the grace of God, and 
by this means aid and comfoit 
oar faithj Ijeeaiise of the iniirmitj' 
which ifi in us, and that they are 
oatward signs tlirough which God 
operates by his Spirit, so that he 
may not signify any thing to ns 
in vain. Yet we hold that their 
substance and tnith is in Jesus 
Christ, and that of themselves 
they are only smoke and shadow. 
XXXV. We confess only two 
sacraments common to the whole 
Chnrcli, of which the firet, bap- 
tism , 16 given as a pledge of our 
adoption ; for by it we are graft- 
ed into the body of Christ, so as 
to be washed and cleansed by his 
blood, and then renewed in puri- 
ty of life by his Holy Spirit, We 
hold, alsoj that although we are 
baptized only once, yet the gain 
that it symbolizes to os reaches 
over onr whole lives and to onr 
death, so that we have a lasting 
witness that Jesus Christ will al- 
ways be onr justification and 
sanctifi cation. Nevertheless, al- 
tliougli it is a sacrament of faith 
and penitence, yet as God re- 
ceives little children into the 
Chnrch with their fathers, we 
say, npoii the anthority of J^ns 

* 1 Cw. X.: xi. 23-34; Exode 3ti». 13 ; MaU. 
aucri. 26, 27; Rom. i%% 1 1 ; Actes xxii IG. 
» GftLiil. 27f Eph^.v. 26. 

» Jean vi. 50-57; m, 12. 

* Kom. \i. 8 ; Tite iii h, 6 ; Actes xxS, le. 

' MfttU iii. 1 1, 12; Marc xvi IG ; Bool tI. 1-4. 



enfante engendrea des fidUea doi- 
vent itre baptisis} 

XXXVI. Notts confessona que 
la satnte Cine {jui est le second 
sacrement) nous est un timoignage 
de Vunion qv^e nous avons avec 
Jesus-Christy cTautant quHl rHest 
pets seuletnent une fois mart et 
ressuscite pour novs^ mais aussi 
nous repait et nourrit vraiment de 
sa chair et de son sang^ d ce que nous 
soyons un avec luij et que sa vie 
nous soit commune.^ Or^ bien qu^U 
soit au del jusqu^d ce quHl vienne 
pour Juger tout le monde^ touts- 
fois nous croyons que par la vertu 
secrite et incomprehensible de son 
Eypritj il nous nourrit et vivifie 
de la substance de son corps et de 
son sang? Nous tenons bien que 
cela sefait spirituellement^ nonpas 
pour mettre au lieu de Veffet et de 
la vSritij imagination^ ni pensee; 
mais d^autant qxie ce mystire sur- 
monte en sa hautesse la m^esure de 
notre sens, et tout ordre de nature. 
Bref^parce quHl est celestCy il ne 
peut itre apprehends que par la 

XXXVII. Nous croyons (ainsi 
quHl a He dit\ que tant en la cine 
qu!au baptemCj Dieu nous donne 
reeUement et par effect ce quHl y 
figure. Et partant, nousjoignons 

Chiisty that the childreu of beVj^it. 
ing parents Bhoiild be baptized. 

XXXYI. We confese that the 
Lord's Supper, which is the sec- 
ond sacrament, is a witness oiUm^^ 
union which we have witli Chris^B^ 
inasmuch as he not only dic^ra^ 
and rose again for ns once, bu^^H? 
also feeds and nourishes ns tm l^-^ 
with his flesh and blood, so thn wm_% 
we may be one in him, anik^,^- 
that our life may be in eovr-^^ 
mon. Although he be in heave 
until he come to judge all 
earth, still we believe that V" i 
the secret and incoraprehensitii^y 
power of his Spirit he ^^^^^^ 
and strengthens us with the 8*--^^^ 
stance of his body and of 2^^^ 
blood. We hold that this is do^r-u 
spiritually, not because we p^^n 
imagination and fancy in fL M 
place of fact and truth, but bc^^^ 
cause the greatness of this iDy^"^ 
tery exceeds the measure of on; %'^' 
senses and the laws of natnre^i^ 
In short, because it is heavenly-^^ 
it can only be apprehended h%<^ 

XXXVII. We beUeve, as hsLJS 
been said, that in the Lord's Supc^- 
per, as well as in baptism, Gk)^^ 
gives us really and in fact ihm^' 
which he there sets forth to 

' Matt. xix. 14 f 1 Cor. vii. 14. 
» 1 Cor.x. 1G,17; xi. 24. 

» Jean vi. 56, 57; xvii. 11, 22. 
* Marc xvi. 19; Actes iii. 21. 

*lCor. X.16; JeftQ 

A,D. 165». 

lei tignea la vraie possession I and tliat consequently with these 

jf€^uumncc de ce qui nous est Id , signs is given tlie true possession 

^T'Sstnii. Et ainsiy tons cetix qui i and enjoyment of tbat wliich they 

€ij^^€>rtent d la table sacrie de Christ 

M?i€? purefviy comme un vaisseau^ 

^f*ef^€^ivent ynmnent ce que les siffties , the sacred table of Clinst, mceive 

^hf t^^tifient ; cest que le corps ^^! truly that of which it is a sign; 

present to us. And thus all who 
bring a put'e faith, like a vessel, to 

€ttEng de Jesus-Christ ne servent for the body and the blood of Je- 


iJHwa moins de manger et de baire d 
PfStney que lepain et le vhifont au 

XJS^XVIII, Ainsi nous tenons 

qtM.e teau Hani un element cadut\ 

«^ laisse pas de nous testifier en 

"^Hie le lavement inter ieur d^ noire 

dfne au sang de Jisus- Christy par 

^^^ffieace de son Esprit^ et que le 

pain et U vin nous itant donnts 

^i la c^ne, nous servent vraiment 

dc nourriture spirit uelle^ d\iutani 

■ quits nous montrent cotnme d PobH 

i'^ vhair de Jesus- Christ nous etre 

nrjfre vuinde^ et son sang notre 

I l^r^umge? Et rejetons les Fan^ 

H ^iiques et Saa*ementaireSj qui 

^^■Pt' veulent reo&voir tels signes et 

^^^J^nvsproiionce : Veci est nion eorps^ 
^^^pV cette ooupe est mon sang^ 
V XXXIX, Jfo us croyons que Dieu 

~ ^*^ut que le monde soil gouvenie 
P^T lots et police,^ afin y ait 
^^Ique bride pour riprimer les ap- 
pitits dhardonnSs du monde. Et 


aufi Chri&t give food and djlnk to 
tlie soul, no less tlian bread and 
wine nourish the body. 

XXXVIIL Thus we hold that 
water, Ijeing a feeble element, 
still testifies to tis in trtitli the 
inward cleansing of our souls 
in the bluod of Jesus Christ by 
tlie efficacy of his Spirit, and 
that Uie bread and wine given 
to us in the sacratneot serve to 
our spiritual noiiri^lunent, inas- 
much as tliey show, as to our 
sight, that the body of Chi'ist is 
our meat, and his blood our drink. 
And we it^ject the Enthusiasts 
and Sacramentarians who will not 
receive such signs and marks, al- 
rqut^^ vn que notre Seigneur] thow^i oru* Saviour said; 'This 

is my body, and tliis cup is my 

XXXIX. We believe that God 
wishes to have the world gov- 
erned by laws and magistrates, 
so that some I'estraint may be 
put upon its disordei-ed appetites. 

* CoT.xt; Jean vi, 
* Horn. lis. 

' Jenn y\.\ I Cor. xi. 

* M&tt. XXV L 26 ; I Cor. xi. 

' Exode xvitL 20, SI ; Mfttt. 
xvU. 24-37} Bom. xiiL 



ainsi qu^U a itabli lea rayaumeSy 
ripubliquea et toutes autrea sortes 
de principauUs^ soit hiriditaiTes 
ou autrementj et tout ce qui appar- 
tient d VEtat de justice^ et en, veut 
itre reconnu auteur: d oette cause 
il a mis le glaive en la main des 
magistratspour r^primer lespichis 
commis non-seulement centre la 
seconds table des cominandements 
de Dieuj mais aussi oontre la pre- 
mOre. II faut donc^ d cause de 
luij que non-seulement on endure 
que les superieurs dominentj^ mais 
aussi qu^on les honore et prise en 
toute reverenoCj les tenant pour ses 
lieutenants et ojlciers, lesquds il 
a commis j^ur exercer une charge 
legitime et sainte, 

XL. Nous tenons done qu^Ufaut 
oheir d leurs lois et st(Uuts^ payer 
trihutSj impSts et autres devoirs^ et 
porter lejoug de subjection d^une 
bonne et franche volontij encore 
quHlsfussent infidiles, moyennant 
que V empire souverain de Dieu de- 
m^eure en son entier? Ainsi nous 
ditesions ceux qui voudraient re- 
jeter les superioriteSj mettre com- 
munautS et confusion de bienSy et 
renverser Vordre de la justice. 

And as he has established kl 


doms^ repnblics, and all sorts ^:pi 
principalities, either hereditaiy c^ 
otherwise, and all that beloo^^ 
to a just government, and wishe^^ 
to be considered as their Anthor**"**' 
80 he has pat the sword into 
hands of magistrates to suppr 
crimes against the first as well — 
as against the second table of 
the Commandments of God. We=- 
must therefore, on his accoimt^ 
not only submit to them as snpe- 
riors, but honor and hold them in 
all reverence as his lieutenants 
and officers, whom he has com* 
missioned to exercise a l^itimate 
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 a good and free will, even 
if they are unbelievers, provided j^ 
that the sovereign empire of God ^^ 
remain intact Therefore we de-^.^ 
test all those who would like to r&-^ 
ject authority, to establish commu-^ 
nity and confusion of property, anc> 
overthrow the order of justice. 

1 Pierre ii. 18, 14; 1 Tim. iL 2. 

* Matt. ZTii. 24. 

* Actes It. 17-20; XTin.i 


Thb Beloio C!onfe88ion. A.D. 1561. Eeyised 1619. 

^V%»Belgic ConllMrioo,eompoted in French by Gut db Bb^b (died a martyr, 1067) for the Churches 
^ 'suiters and the MMherlatidB, 1601, wm adopted by a Reformed Synod at Emden, 1871, and by 
l»^ Kitioiial Synod of Dort, 1619, which -snbjected the text to a careftil revision by a comparison of 
Pt^«dc1i, Datcb, and Latin copies. 

*Kbi n«oeb text is taken firom the anthentle MS. of 166(^ with the revision of Dort, as reprinted by the 
i itangiUtue Belg§, at Brussels, 18B0, under the title, La Confemon de fm den hjliaea Hformif Wal- 
i <t FU Km a mdm , tnclndtng a table of various readings. The headings of articles are supplemented 
B the Latin editions. 
TIm English text (made Orom the Latin) is the one aothorlzed by the 'Reformed (Datcb) Cliurch in 
AMriea,* and printed in its CututUHtion, etc (New York, 108 Fnlton Street). An older English ver* 
•kotn theBnglish Harmony ^C^nfe^alorM, Cambridge, 1086, and a recent one by Owen Jones, in Church 
«/(k LMiv ^M; nte. LoBdoQ, 186B, pp. Ma-»7. 

A Latin translation, probably made by Bexa, or under his direction, appeared in the Harmonia CoriF- 

/Mmmr, Geneva, 1181, and in the flnt edition of the Oorpiu et Syntagma ConftMionnm, Geneva, 1619 ; 

4iMtber, by Festns Hommina, Leyden, 1618 ; this was revised by the Synod of Dort, reprinted (as revised) 

^ the second edition of the Cbrp. et Sffntag. (1664), and (in its original formX with various readings. In 

^kasTcr's OUUetio (pp. 960-889). It is also given in the Oxford aylloge Cor\/esmonum (pp. 827-864). 

^^ Latia texts In these editions differ considerably. 

flk^n are several Dutch and (3ennan editions, and a Greek version {UxXnvt&v tit BfX^ixr.r l(ofAo\6' 

>^ir«v> made by Jac. Revlus (Lugd. Batav. 1686, and Amstelod. 1638). The Greek edition before me 

f^tftrmiku 1660) gives tlM Greek and Latin in parallel columns, and contains also the Heidelberg Cate- 

^ItfOD la Latin, with the Greek version of Fred. Sylburg.l 

La Confession db Foi 


L-^^tf Vancien text du manuscrit 
<i^%Uhentique de 1580, avec la 
^Svision de Dot-treckt de 1619.] 

Mt. L 


^^ous crayons tofis de coeur et 
co-w^essans de hotiche^ qu^U y a une 
iff mmJs et simple essence^ spirituelle^ 
he^^^ueUe nous qppelons Dieu iter- 
n^^^j xnGomjprihensible^ invisible^^ 
if^^^^MuaUej^ infini;'^ lequd est tout 
^^m^sisBcmtj totU sctge^juste^ et hon^^^ 

The Confession of Faith 


eeformed church. 

Revised in the National Synody 
held at Dordrecht, in the Tears 
1618 and 1619. 

Art. L 


We all believe with the heart, 
and confess with the mouth, that 
there is one only simple and spir- 
itual Being, which we call God; 
and that he is eternal, incompre- 
hensible, invisible, immutable, in- 
finite, almighty, perfectly wise, 

% Eph.iv.6;Deat.TL4; ITlrn. 
115; 1 Cor. Till 6. 
' Jean iv. 24. 
'£i.xl 2S. 

♦ Rom. xi. 33. 
» Rom. i. 20. 

• Mai. ill. 6. 
' Es. xliv. 6. 

• 1 Tim. i. 17. 

• J^r. xii. 1. 

»• Matt xix. 17. 



et source trka-ahondante de tous 


Art* ir. 


Nous le connaisaons par deme 
moyens. Premiiremejit : Par la 
crmtion, conservation el gouvernc- 
msnt du monde univcrsel^ d^au- 
taut que c'eai devant nos yeux 
Cfjmm.6 nn beau livrey auquel loutes 
crtuiureSj petites et grandes^ ser- 
veni de leiires pour nous faire 
contempler les choses invisibles de 
Dteu, savoir sa puissance HerneUe 
et sa divi nitty com me dit VAjxHre 
saint Paul {Rom, i. 20). Toutes 
lesqnelles choses sont Huffisantes 
pour convainere les hoinines^ et 
les rendre inexet^sabl^a, 

Secondetfient : II se dimne d eon- 
nattre d 'nous plus tnanijestement 
et evidemfuent par aa aainte et di- 
vine Parole^^ tout autant pleine- 
went qu^'il nous eat de beaoin en 
eette vie pour sa gloire et U salut 
dea siena. 

Abt. in. 


Nona confessons que cette Pa- 
role de D^teu n*a point Ste envot^e 

just, good, and the overflow: 
fountain of all good.* 

Art, IL 
bt what mexks god is madh khq 


We know hhn by two nii n ■ mh 
firat, by tite creation, pi'eservaticzai 
and govemraent of the tinivei 
which is before our eyes as a tm^* 
elegant book, wherein all creatai- 
gi'eat and Binall, are as 60 iii«^ 
characters leading us to conte: 
plate the invisible things of Crc 
namely, his eternal power ar 
Godhead^ as the Apostle Paul soh 
(Rom* i. 20), All which things slB 
sufficient to convince men, an* 
leave them without excuse. 


Secondly, he makes himself raore 
clearly and fully known to ns by 
his holy and divine Word; that is 
to say, as far as is necessary for 
ns to know in this life, to his glory, 
and our salvation. 

Art, in. 

OP the WRrrTBN W0»1> OF GOD, 

We confess that this Word of 
God was not sent nor delivered 

' Jacq. I 17; I Chron. xxix. ID, U, 12. 

* English Harm, of Con/. : * A moBt plcDtifol weU-»pring of all good things.^ 

' Pia. xix. 2; Eph. iv, C, 

*P8»*xix. 8; 1 Corxii. 6. 




ni apportee par volonti humaine : 
mais la saints hommes de Dieu 
ont parli itant pousses du Saint- 
E^priij cmntne dit saint Piei^e^ 
-PuU apriSf par le aoin singulier 
2U€ Twtre Dieu a de nous et de 
not re salut, il a coinjnandt d ses 
^^fniteurs lesProphUes^ etAjjotres^ 
<3fe ridiffer ses oracles par ecrit : et 
lui^tnime a ecrit de son doigt les 
<fe^ti3i TahUs de la Loi,^ Pour cette 
*^ciiiifd^ nous appelofis teh ecf%ts : 
^critares saintes et divines. 

Ant. IV, 

p ^^ous comprenons VJScriture 
^^^Jnte aux deux volumes du Vietix 

tc^ ^u Notiveau Testament^ qui sont 
v^^i*eM canvuigneSf auxquels II ?ii/ 
a ^•ien d replijuer. Le nomhre en 
fe t^t id en p£glise de Dieu. 

" Dans VAncien Testament: Les 

cinf^ litres de Mdise^ le livre d^ 

Jf^sut, des JugeSy Puth^ les d^ux 

hifeg de Samuel, et deux des PoiSy 

U% dtiix litrres de^ Chrojiiquea dits 

J^drdipomhieSf le pretnier d^Ps- 

draSf NiAemie^ Esier^ Joh^ les 

Psaumcs de David, les trots Uvres 

de Salomon, savoir: les Promrhm^ 

VEedhiaste^ et It Cantique ; les 

quatre grands Prophites : Esaie^ 

by the will of man, but that holy 

men of God spake as they yoere 
moved by the Holy Ghost^ as the 
Apostle Peter saith. And that 
afterwards God, fiom a epecial 
care whioli he has for im and our 
salvation, commanded his eervaiits, 
the Prophets and Apostles, to com- 
mit his revealed Word to writing ; 
and he hnn&elf wrote w^ith liis own 
linger the two tables of the law. 
Therefore we call eucli writings 
holy and divine Scriptures. 

Aet. IV. 


We believe that tlie Holy Script- 
ures are contained in two books, 
namely, the Old and New Testa- 
mentii, which are canonical, against 
which nothing can be alleged. 
The^e are thns named in tlie Church 
of God. 

The books of the Old Te&ta- 
ment are : the five books of Moses, 
viz., Genesis, Exodus, Leviticus, 
Numbers, Deuteronomy ; the book 
of Joshua, Judges, Ruth, two books 
of Samuel, and two of the Kings, 
two books of the Chronicles, com- 
monly called Paralipomenou, the 
first of Ezra, Nehcmiah, Esther; 
Job, the Psalms of David, the 
three books of Solomon, namely, 

« t'Her.i. 21. 

• l^ocL xxiY, 4; Fm, cil 19j Hab. ii, 2. 

' 2 Tim. iiL 16; Apoc. ill. 
* Exod. xxxL IS. 



Jtrimie, Ez^hiel^ ei DanisL Puis 
leH autres douse petits Prophites : 
Ottee^ Jo'd^ Amos, Abdias^ Jotmsj 
Mlvhee^ If ahum, Habacuc, Sopko- 
nit, Aggicy Zacharis^ Malachie. 

Dana le Nouveau Testament : les 
quatre £vangeUst€s, saint Mat* 
thieuy saint Marc, ndint Luc, saint 
Jean; les Actes dts Apcttres, hs 
quatorze EpUres de saint Paul: 
aux liomains, deux aux Corin- 
tkitns, aux Galates, Ephesiens, 
PhilippienSy Colossiens, deux aux 
TheBsaloniciens, deux d TimotAee, 
d Titey Philemony aux Hebreux; 
et les sept £pttres des autres Apd- 
ires, savoir une de saint Jacqu^^ 
deux de saint Pierre, trots de 
saint Jean, ei une de saint Jude; 
enfin V Apocalypse de saint Jean 

Art. V. 


Jlfous recevons tons ces litrres^ld 
seulement, pour saints ei cano- 
ni^ues^ pour rigler, fonder et Ha- 
blir noire foi, et croyons pleine- 
ment toutes les ehoses qui y sont 
conitmues, non pas tant parce que 
VEglise hs regoit et approuve tels, 
mais principaUment parce que le 
Saint- Esprit nous rend temoign- 

the Proverbe^ Eccleeifistee, and the 
Song of Songs; the four greal 
Prophets: Isaiah, Jeremiah, Ezekiel, 
and Daniel ; and the twelve lesser^ 
Propltet^ viz,, Hosea^ Joel, Amofl^^ 
Obadiah, Jonah, Micah^ Nahum, 
Habakkuk, Zephaniab^ Haggai, 
Zechariali, and Malachi. 

TJiose of the New Testament are : 
the four Evangelists, viz,, Matthew, 
Mark, Luke, and John ; the Act* 
of tlie Apostles ; the fourteen Epis- 
tles of tlie Apostle Paul, viz,, one 
to the Romans, two to the Corin- 
thians, one to the Galatians, one to 
the Ephesians, one to the Philip- 
plans, one to the Coloseians, two to 
the Thessalonians, two to Timotliv, 
one to Titns, one to Philemon, and 
one to the Hebi'ews; tlie seven 
Epistles of tlie other Apostles, viz., 
one of Jainee, two of Peter, tliree 
of Jolui, one of Jude; and the 
Revelation of the Apostle John. 

Art, V. 


We receive all these books, and 
these onl}% as holy and canonical, 
for the regulation, foundation, and 
confirmation of our faitli ; believ. 
ing, without any doubt, all things 
contained in them, not so much 
because the Church receixes and 
appro\'es them as such, but more 
especially because the Holy Gboet 




I Ufe en noire cteur^ quails sont de 

)i^uM au89i quHh sant approuvh 

f/^ _par tux-memes; car Us aveu- 

ffes mimes peuvent apercevoir qu4 

cAoies advumient qui y sont 


Aet. VI. 


^ous viettotis difference entre ces 

inUli^^eaet les livresapocrypAeSf 

Ji^i $on( U iraisiifne et qttatriinu 

li-vre d-EsdraSy le livre de Tobie, 

J^^uiitA^ Sapience J EccUsiaatique^ 

Burue^ ee qui a He ajoute d Phis- 

to%f€ d'*Eatef\ le cantique des trots 

^^anta en lufoumaisey FAisioire 

^ Susanne^ Phistoire de Pidole Bel 

H du Dragon^ VOraimn de Ma- 

i*«wcj et les deux livres d^s Maeca- 

^, UsqueU V£gliBe pent bien 

Hfe ei y prendre ittstruction dam 

^ chaees conformea aum livres 

^moniqueSf mais ils n^ont point 

idle force ei aertu que par un it- 

moignage qui en est tire^ on puisse 

arrfter quelque chose de la foi mi 

igion chreiienney tant s^enfaui 

\iik puissefU ramoindrir Pau- 

\riti des autrea saints livres. 

Aet. vij. 

i^ous crayons queceMe Scritttre 
tte contient parfaitemeni la 
^Ui divine, et que tout ce que 

witne^Beth in our heartB that they 
are from God, whereof they uarrj 
the evideiice in themselveB. For 
the very blind are able to perceive 
that the things foretold in them 
are faliilling, 

AnT. VL 


We diBtioguifih these sacred 
books from the apociyphalj viz., 
the third aod fourtli book of Es- 
dras, the books of Tobias, Judith, 
Wisdoinj Jesus Syrach, Baruch, the 
appendix to the book of Esther^ 
the Song of the Three Children in 
the Fnrnace, the History of Su- 
sannah, of Bell and the Dragon, 
the Prayer of Maiiaeses, aiid the 
two books of MaccabceB. All 
whidi the Chnreh may read and 
take instruct ion fi*otii, eo far as they 
agree with the canon ieal books; 
but they are far fronn having such 
power and efficacy as tlmt we iTiay 
from their testimony confirm any 
point of faith or of the Christian 
religion ; much less to detract from 
the authority of the other sacred 

Art, VII. 


We believe that these Holy Script- 
ures fully contain tlie will of God, 
and that whatsoever man ought to 


Vkornvie doit crotre pour Hre 
muve, y est suffimmment en- 
seigaV Car puisque toute la 
manUre da service que Dieu re- 
qmert de nou8 y est trie au long 
deerite, les homines^ mhns fuBsmit- 
ih ApBtres^ 7ie doivpU etiseigner 
auirevietht' que ce qui nous a He 
enseigni par les Saintes JScritures^ 
encore mime qiie ce ftit un ange 
du Ciel^ comme dit saint Paul:^ 
ear puisqu^il est dtfendu d^ajou- 
ter ni diminner d la Parole de 
DieUy^ celu dbnontre Men que la 
dodrine est trh-parfalte et accmjfi- 
plie en. toutes sortes* Aussi ne 
Jkut-Upas comparer les ecrits des 
Af^mmeSy quelque saints quails aient 
iiiy atcx tents divins^^ ut la cou- 
tume a la veriti de Dieti^ {car la 
verite est par-dessus tout), ni le 
grand nombre^ ni Panciennet^, ni 
l^ succession des temps ni des per- 
sonneSy ni les concHes^ decrets^ ou 
arrits: car tons hommes d^eux- 
fnimes sont moUeurSy et plus 
vains que la vanite meme, Vest 
pourquoi nous rejetons de tout 
Hotre eceur tout ce qui ne s^aecorde 



believe unto salvation, is siifiijcieTit- 
Iv taught therein. For since tlie 
whole manner of worship which 
God i*equii^s of us is written io 
them at large, it is mihiwful for 
atiy one, though an Apostle, to teach 
otherwise than we are now taught 
in the Holy Scriptures: nayjhot^gh 
it icere an angel from heaven^ as 
the Apostle Paul saith. For sii b ee 
it ie forbidden to add unto or tc^^ 
away any thing from the W(^ ^ 
of Godj it doth thereby evideni 
appear that the doctrine tfiereof 
most perfect and complete in 
respects. Neither may we uor 
pare any writings of men, thonj 
ever so holy, with those divii^*^ *^® 
Scriptures; nor ought we to coi^^^*^' 
pare custom, or the great iTinl^'-*^j 
tude, or antiquity, or succession -^ l^k 
times or pei'sons, or councik, d^Be- 
ci^eos, or statutes, witli tlie trn ^th 
of God, for the truth is above a— li, 
for all men arc of themselves lia^*.rs, 
and more vain than vanity its^i^it 
Therefore we i*eject with all -^^^tr 
hearts whatsoever doth not a^^^ 
with this infallible rule, w^hicU the 

' Rom. XV. 4; Jean iv, 25; 2 Tim. iii. 15, 16, 17; I Pier, i, 1 • Prov. xxx. I>; Gal- 
16; Apoc. xxii 18 ; Jean xt, 15 ^ Act, ii, 27. 

* 1 Pier, iv, 1 1 ; 1 Cor. xv. 2, 3; 2 Tim. iii, U ; 1 Tim, i, 3 ; 2 Jciiii 10. 

' Gill i, 8, !) ; I Cor, xv, 2 j Act, xxvi, 22 ; Rom. xv, 4 ; 1 Pior. i?. 11 j 2 Tim. iii- ' 

* Deut. xit, 32 ; Prov. xxx. 6; Apoc. xxii, 18 j Jean iv, 26. 

* Matt- XV, 3; xvii, 5 ; Marc vii, 7; E», L 12; 1 Cor, ii. 4, 

* E.i, i. 12 ; Rom, iii, 4 ; 2 Tim. iv. 3, 4. 
^ Pi«, Ixii, 10. 



i edte rigle infaiUible^^ comme 
noui 9atnmes enseignes de faire 
per Us Ap6tre8j disant : £prouv€z 
Us ispriis dHh sont de Dieu^ et : 
Si pidqu^un vient d vous et vHa/p- 
parte point cette doctrine^ ne le 
ree$cez point en voire maiaon.^ 

Art. vm. 


Sutvant cette verite et Parole 

de J}ieUy none croyons en un eeul 

Z>£^tf qui est une eeule eeeenee^ 

lajueUe il y a trois personnes^ 

^^Uementf et d la viritij et iter- 

tw-^Hanent dietinguies selon leurs 

jij^'^yprietea incommunicahlea^ ea- 

TT^^ir: le Pire^ le Fila, et le Saint- 

-JK^jprtV/® le Pire etant caueej ori- 

^rine et commencement de toutea 

<^oiteSj tant visiblee quHnvisiblee? 

-^ FUs qui est la Parole^ la Sor 

Stes^^ et V Image du Pire?^ Le 

^aint-Msprit^ la Vertu et Puis- 

^OLtice etemeUe^^ procedante du 

^ire et du FUs}^ Et cependant 

t#9%« telle distinction ne fait pa^s 

f^M^ Dieu soit divise en troisj 

f:^^mi$que P^criture nous enseigne 

^rm^e le Pire, le FilSy et le Saint- 

^S ^rit ont chacun sa personne 

Apostles have tanght as, s&ying? 
Try the spirits whether they are 
of God; likewise, If there come 
any unto youj and bring not this 
doctrine^ receive him not into your 

Art. VIII. 


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- 
ginning of all things, visible and 
invisible; the Son is the Word, 
Wisdom, and 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; 

V CBalTi. 16; 1 Cor. iii. 11; 2 Thess. 

9 \ Jean ir. I. 
-% ^ Jean 10. 
k 4 }^ xliil 10. 

» Wean T. 7; H^. L 8. 
•MitLxxriii. 19. 

M Cor. viii. 6; Col. i. 16. 

* Jean i. 1, 2; Apoc. xix. 13; Frov. viii. 

» Prov. viii. 12, 22, etc. 
»» Col. i. 15 ; H^. i. 3. 
»» Matt. xii. 28. 
"Jean xv. 26; Gal. iv. 6. 



dietincte par dea proprittis; de 
soriey toutefois^ que ees trots per- 
sonnes nc mnt qu\in seul Dieu, 
11 €8t done manijiste que le Pire 
West point le FilSy et que le Fih 
n^ mi point le P^re : senibh^lsment 
que le Saint -E^rit n'est pas le 
P>re ni le FiU. Cependant cea 
personnes aimi distittctes ne sont 
pas diviseeSj ni confondueSj ni 
melees : car le Ph*e n^apointpris 
chair ni aussi le Saint-Fsprit, 
mats ^a itS seuleinent le FiXs^ Le 
P>re n^ a jamais tit sans son Fils 
ni sans son Saint -Esprit^ parce 
que tous tivis sont d^ternite igale^ 
en line tneme essence, II n'y a 
point de premier ni da dernier^ 
car tous trots sont un en verite et 
puissance, en bonte et misericorde. 

AuT, IX. 


^ous comiaissofu toutes ces 
choses taut jMir k's temoignages de 
la Sainte £critur€^ que par les 
eftts, et principalement par ceux- 
Id que nous sentons en nous. Les 
ttnwiqnaqes des tlcriiures Saintes 
qui nous cnseignentde croire cette 
sainte Triniti sont eerits en plu- 
me urs lieux de VAncien Testa- 
ment^ qui n'ont point besoin de 
dhioinbrement^7nais de choix et de 

but in such wise that these three 
persons are but one only God. 
Hence, theOj it is evident that tlie 
Father is not the Son, nor the Son 
the Fatlier, and likewise the Holy 
Ghost is neither the Father nor 
the Son. Nevertlieless these per- 
sons thus distinguished are not di- . 
vided nor intermixed ; for the Fa 
ther hath not assumed the flesli^l 
nor hath the Holy Ghost, but thftj 
Son only. The Father hatli never] 
been without his Son, or withoui) 
his Holy Ghost. For they are all 
three co-eternal and co-essentiaL 
There is neither first nor lastj_ 
for they are all three one, m^ 
tnith, in power^ in goodness, and 
in mercy. 


Aet* IX. 


AH this we know, as well fron 
the testimonies of Holy Writ afl 
from their operations, and chiefly 
by those wo feel in ourselves. The 
testimonies of the Holy Scriptures, 
that teach us to believe this Holy 
Trinity, are written in many places 
of the Old Testament, which are 
not so necessary to enumerate as 
to choose them out with discretion^ 
and j udgment. In Genesis L 26, 27,^ 

Phil. ii. G, 7 ; Gal. iv. 4 ; Jean i. U. 



f2£^€^rHion. Au livre de lu Genhe 
dit : Faisons rhom7ne d 
f^t^e image, et selon noiTe sem- 

God saith: Let us make man in 
our imaffe, after our likeness, etc. 
So Qod created man in his own 

TM^ce^ etc} Dieu done cr^a Vkoni* ' image, male and female created 

f#i^ cJ son image: il ks c^'ea^dia-je, 
Um^Aia ei femelle. Void Adum est 
^^^XM-ii comrme Pun de nous.'^ II ap- 
^ p^rt par eeto, quHl y a pluralitt 

»A^ personnes en la Divinite^ quand 
it dit: liaisons Vfiomme d noire 
%Tn€ige; et puis it 7nontre Vunitt 
qr4<ifid il dit : D^ieu crta, etc, II 
^Bt tyrai quHl ne dit point Id com- 
bien U y a de persannes / mats ce 
qui nous est ohscur en VAncien 
Testament nous est * trh-cluir an- 

Car quand notre Seigneur 

f^t baptise au Jourdain^ la voix 

^u Pire a etc entendue, disant : 

f^elui-ci est man Fits bien-aimt; 

fc Fik est vu en Veau, et le Saint- 

Espiit apparaU en fot^me de co- 

^<>*'i6^. De meme au baptSme de 

iousjideles cettefa^on a H^ oi'don- 

ni$ de Christ : Baptisez toutes les 

naimis au 710m du Pire et dn Fih 

etduSaint-Esprit} En V£vangile 

selon Saint LuCj Vange Gabriel 

/>ark ainsi d Marie^mire de notre 

Seigneur: Le Saini-Esprit survi- 

tftidra en toi et la vertu du Souve- 

rain te couvrira de son ombre, (fest 

pourquoi ce qui nattra de toi 

he them. And Gen. iii* 22: Be- 
hold, the man has become as one 
of us. From this saying, Let us 
make man in our image, it ap- 
pears that there are more persona 
than one in the Godhead; and 
when lie saitli God created, this 
signifies tlie nuity. It is true Le 
doth not say how many persons 
there arc, but that which apj:>ears 
to us somewhat obscure in tlie Old 
Testament is very plain in the 

For when onr Lord was bap- 
tized in Jordan J the voice of the 
Father was hoard, saying, This 
is 7ny beloved Son : the Son was 
seen in the water; and the Holy 
Ghost appeared in the shape of a 
dove. This form is also instituted 
by Christ in the baptism of all be- 
lievers. Baptise all stations, in 
the name of the Father and of 
the Son, and of the Holy Ghost 
In the Gospel of Luke the angel 
Gabriel thus addi'essed Mary^ the 
mother of our Lord: The Holy 
Ghost shall come upon thee, and 
the power of the Highest shall 
overshadow thee, therefore also 

* G«n. i 2€, 27. ' Gen* iti. 22. * Matt* iii. 16, 1 7. * Mutt. xxTiiL 19. 

YOL. IlL— C O 


saintj sera aj?peU le Fits de Dieu^ 
Et ailleurs il est dit : La grdce de 
noire Seitjneur Jt^sus- Christy H hi 
c/iarite de Dieu^ et la communica- 
tion du Saint-Esprit soient avec 
vou8^ II y en a trots qui donnent 
thnoignage au Ciely le Ph^e, la 
Parole^ et le Saint'Esjrrlt tt cea 
trots sont nn,^ Dans tons embas- 
sages nous soimnes i plein ensei- 
g7ies des trois jjersowtes en une 

that holy thing which shaU be bom ^ 
of thee shall be called the Son of 
God, Likewise, The grace of our ^ 
Lord Jesus Christy and tfie love of 
Gody atid the communion of tfie^ 
Holy Ghost be wit/i you. And 
There are three that bear record in 
heaven^ the Father^ the Word^ and 
thje Holy Ghosty and the-se ihre^^ 
are one. In all which places we^ 
are fully taught that there are three, 

seide esse?ue divine, Et quoiqtte pei^soos in one only divine essence. 
ceite doctrine surpasse Veniende- . And although thie doctrine far sur- 
ment hmnaiuy cependafit nous la passes all human nndei-standing, 

croyons viaintenant par la Pa- 
rohy attendant d^en avoir pleine 
connaissance et jouissance au 

Or itfaui aussi noter les offices 
et effects particidiers des trois pt^r- 
Bonnes envers nous, Le Phre est 
appeU notre Createur par sa ver- 
tii^ Le Fits est notre Sauveur et 
Ridernpteur par son sangJ^ Le 
Saint-Esprit est notre sanctijica- 
teur par sa demeurance en nos 

Cette doctrine de la sainto TH- 
*XAur9 He maintettice en 
^^fpuis U temps 
isentf contre 
Tis. et conr 

nevertheless we now believe it by 
means of the Word of God, but 
expect hereafter to enjoy the per- 
fect knowledge and benefit thereof 
in heaven. 

Moreover we must observe tha 
particular offices and operations oj 
these three persons towards us. 
The Father is called our Creator 
by his power ; the Son is our Sav- 
iour and Redeemer by his blood; 
the Holy Ghost is our Sanctifier 
by his dwelling in our hearts. 


This doctrine of the Holy Trin-_ 
ity hath always been defended and 
maintained bv the true ChurchJ 
since the times of the Afwjstles tc 
this very day, against the Jews 

■ EoO. xii S; Mai. ii. 10; 1 Pier. i. 2* 

• 1 Pier. i. 2 ; 1 Jeiiii I 7 ; iv. 14. 

» 1 Cor. vL n ; T Pier. I 2 ; Gal. if. 6; 

Tit. ill. 5; Rom. viii. 9; J^ftn xir. 16, 

tw^^ ^uelyuesjaux OArStietis et JTe- 
f'-^^iP^iieA, CQfmne Marcion^ Maniks^ 
^^^^^-*2^rAM^ SabelliuSy Pattl de Sa- 
i^^^nUj Ariua et autru Bemhlabl^itj 
4 bon droit ont ite can- 
{i€M^ww^ni4 jpOT les Saints P^res, 

,^^4-insi nous recevons volc^itiers 

ew^ ^^iU fnati^te Its itois syinboleSy 

C^immd des ApStrss^ ceux de Ifioie 

et ^sTAtAanase^ et semblablement ce 

ipA£ en a tti ditertntni par les An- 

c^tB con/ormement d ceux-ci. 

A»T. X, 

StOSTRl JE§U OimjSTt. 

Ifous croyons que Jesus- Christ, 

quant <i «a nature di^nne^ est Fils 

unique de Dieu,^ iterneUement en- 

jfendr^^ tCitant nifaii ni creS {car 

U sermt creature)^ d^une essence 

aif€C U Pkre,^ coetemely* la marque 

enyropis de la p&rsonne du Phe, et 

la sple^deur de m glorie^^ Hant en 

toui semblaMe i Lui ;^ lequd^ est 

File de Dieu non point seuleinent 

€bgmie qu^U a pria notre nature^ 

tnai^detonte etemiti;'^ eomme ces 

t^mjoigna^s none emeifnenty itant 

TOrppcrtiM Vnn d Vautre. Moyse 

da que IMefi a erii le mande/^ 

Saini'Jean dit que toutes chases 

Mohamm^stis, and Bome falee 
Clirifitians and heretics, as Mar- 
cion, Manes, Praxeas, Sabellius, Sa- 
mosatciius, Apiub, and such like, 
who \m\Q been justly condemned 
bj the ortliodox fathei'S. 

Therefore, in thi& point, we do 
willingly receive the three creedSj 
namely, that of the Apostles, of 
Nice, and of Athauasiue ; likewise 
that which, conformable there- 
iiuto, is agreed upon by the an- 
cient fathers. 

Art. X. 

JESUS cnnisT ts teue and eterkal god. 

We believe that Jesus Christ, ac- 
cording to his divine nature, is the 
only begotten Son of God, Ijegotten 
from eternity, not made nor created 
(for then he would be a creature), 
but co-essential and co-eternal with 
the Father, the express image of 
his person^ and the hrightuess of 
his glonjj equal nnto him in all 
things. Who is the Son of Grod, 
not only from the time that he as- 
sumed our nature, but fmm all 
eternity, as these testimonies, when • 
compared together, teach ns. Mo- 
ses saith tliat God created the 
world; and John saith that aU 

» Jc«ni. 16,49. 

* JmilL U; Col. L 15. 

^ J<mnx. 30; Phil ii. 6. 

^ Jttui L 2; xvii. 5f ApOC i. 6. 

♦ PIiiL it. 6. 

^ Jean viii. 23, 58; ix.35, 30, 37; Act. 
Fiii. 37 J Bom. ix. 6. 



ont ite ericespar la Parole^ laquelte 
il appeUe Die%i} IJApotre dit 
que Dwu a fait les nicies pa^ son 
Fih?^ Saint-Paid dit encore que 
Dieu a erki ioutea c/wses par Ji- 
suS'Christ} llfaut done que ce- 
lui qui est nonune Dieu, Parole, 
Filsy et Jtsus-CAristf ait de/d He 
hrsque toutes choses ont ete criees 
par hii} C^ est pour quoi U pro- 
phHe Michie dit : Son issue est 
dis les Jours d^iternitL^ Et ^Apa- 
ire : U est saris cmnmencement de 
jourSy sans fin de vie? II est done 
le vrai Dieu eiernel^ U Tout-Puis- 
sant^ lequel nous invoquons^ ado- 
Tons et se7*vons. 

AnT. Xt 


^ous crayons et confessans 
aussi que le Saint- Esprit pro- 
chde eterftelletnent du P^re'* et du 
Fils^ n^itant ni fait^ ni erU^ ni 
aussi engendrSj mais seul^ment 
pTocMant des deux/ leqn^l est 
la troisihne personne de la Tri- 
nite en ordre^ d^une meme essence 
et majesie et gloire avec*le Ptre 
et le Eils, iiant vrai et etemel 

things were made hy ih(U% 
which he calleth God ; aod 
Apoetle saitli that God modi 
worlds hy his Son / likewise, 
God created all things by ^ 
Christ, Therefore it must i 
follow that he— who is called 
the Word, the Son, and * 
Christ— did exist at tliat time ^ 
all things were created by 
Thei'efore the Prophet Micak e 
His goings forth have ieen^ 
ofold^from everlasting. Aui 
Ajxistle: He hath neither* h 
ning of days nor end of life, 
therefore is that true^ eternal, 
almighty God, whom we in' 
worship, and serve. 

Art. XL 




We helieTe and confess am 
the Holy Ghost from eternity 
ceeds from the Father and 
and tberefoi'e is neither o 

created, nor begotten, but only 
ceedeth from both; who in t 
is t!ie thii-d person of the 
Trinity; of one and the sam 
sence, majesty, and glory witl 
Father and the Son ; and tlier 

* Jetn i. B. 

» H^. i. 2, 
*Col. L 10. 

'MIeh. T. 2. •■ 

• Hell, 111. 3. 

^ PsA. xxxiiu G, 17 ; Jean xir. 16, 
' G&L iv. G ; Rom, riii. 9 ; Jefta xt. 




(fw, eamme nous etiseiffnent Us 
^JE^LT^Uures SaintesJ 

AttT. xu. 


^^^oua crayons que le P^re a e7*Si 
^£^ ^wnen U cid ei la terre^ et toutes 
^^^^^^MtureSj qtiand bon lui a aembU^ 
^€:m. m^ 9a Parole^ ^mt-A-dire par son 
^^^?W,* donnant d cfiaque creature 
i^m^^ Ure^ forme et JiqureSj et di- 
w^y^w^^ offices pour sef*vir d leur Cri- 
^^^^r^r: et que fnaintenant meme 
*^ i^s souti^nt et gouverne toutes 
-^^ion sa providence HerneUe et 
S>^3.r> sa vertu injinie^^ pour servir 
** Phonime^^ ajin que Vhomnie serve 
^ «o;i Dieu.^ II a aussi crU les 
^^^es hons^pour itre ses messagers'^ 
^ jHmr servir d ses Uns ;* desqnels 
^^* uns soni tribuches de F excellence 
^^ i^xqueUe Dteu Us avaii crem^ en 
J^rdition elamelle;^ et les autres 
^nt persists et demeuri en leur 
J^9*0mier ttai^ par la grdce de 
-^^^u,^^ Les diables et esprits 
^*^<Uins sont tellenient corrompusj 
9^ Us sont ennemis de D^ieu ei de 
^^^^t bien^ epiant V^jlise comme 
^^^^^^andSf de tout leur pouvoir^^ 

is the true and eternal God, as the 
Holy Scripture teaches us. 

Art. XII. 


We believe that the Father, by 
the Word — that is, by his Son — 
created of nothing the heaven, the 
caith, and all creatures, as it seemed 
good unto him, giving unto every 
creature its being, shape, form, and 
several offices to serve its Ci-eator; 
that he dotli also still uphold and 
govern them by his eternal provi- 
dence and infinite power for tha^ 
service of mankind, to the end that 
man may serve his God* lie also 
created the angels good, to be his 
messengers and to serve his elects 
some of whom are fallen from tlia 
excellency, in which God created' 
them, into everlasting perdition; 
and the others have, by the grace 
of Ood, remained steadfast, and 
continued in tlieir primitive state. 
The devils and evil spiritg are so 
dejiraved that they are enemies of 
God and every good thing to the 
utmost of their power, as murder- 
em watching to ruin the Churclij 



O^n. I 2; Ei. xlviiL IC; Ixi. 1 ; Act. 

T, 3. 4; xjtviii. 25; I Cor. iii. 1^; 

vi. 19; P(ia. cxxxix> 7. 
^^«n.i.l; E9.xL2G; Hfb. iii.4; Apociv. 

1 J ; 1 Cor. riii. ; Jean i. 3 ; Col, i. 16. 
^ ^.13; Pwi* civ. 10, etc.; Act. atrii.25. 
^ Tim. JT. 3, 4; Gen. i 29,80; ix. 2, «; 

Pift-dv. 14, 15. 

• 1 Cor. iii. 22; vi. 20; UnXU iv. 10. 
*Ccl. i. IG. 

' Pea. cni. 20; exxit. 8; cxlviii. 2. 
•H<ib. i. U; Pa«, xxxiv.8. 

* Jean vilL 44 ; 2 Pior. ii. 4 ; Liie Tui 

81; JuiL 6. 
^"^ Mart. XX?, 31. 
'» 1 Pier. V, 8; Job i. 7. 



Mauaai e/iaque membre^pour iont 
detruire et ydterpm* leurs trompe- 
ries '^ c'est pourquoiy par lenr 
propre malice^ iU sont condatnnis 
AperpHiidU damnation^ attendant 
de jour en jour leurs tourfuenia? 
Ei sur ceci 7iou8 deCesions Verreur 
dis Sadduciens qui nient qu^il y 
mtdes esprits et dea angea^ et aus- 
ai Verreiir des Manicheena qui di- 
sent que lea diablea out leur ori- 
gitw d^&uw^nemea, etant mauvaia 
de leur propre stature aans avoir 
ete c07*rompua. 

Art. Xm. 


Nous croyona que ce bon Dieu^ 
aprh avoir erm toutea choaes, ne 
lea a pas abandonne^a a V a venture 
m d, fortune I ^naia ha conduit et 
fommme de telle faqan^ aelan aa 
aaifde volunte^* que rieti tCadment 
en ce monde sana eon ordonnaiice^^ 
quoique ioutefoia Dieu ne aait 
point auteur ni oaupable du ftial 
qui arrive; car aa puiaaance et 
bonti eat tellement gratide et in- 
comprihefiaibU^ qtce fninie il or- 

and every member thereof, and 
their wicked stratagems to d^l 
all ; and are therefore, by their c 
wickedness, adjudged to etei 
daiiinatioii, daily expecting thi 
horrible torments. Therefom 
reject and abhor the error of t!i 
Sadduceee, who deny the exUtena 
of gplnts and angek; and also thi 
of the Manichees, who assert tl 
the devils have their origin of theii 
selves, and that tiiey ai-e wicked 
their own nature, without havii 
been corrupted. 

Art. XTII. 


We believe that the same Ga 
after he had created all things^dl 
not for&ake them, or give them H 
to fortune or chance^ bnt that \ 
rules and governs them, accordil 
to his holy mil, so that notltiq 
happens in this world without h 
appointment; nevertheless, Gfl 
neither is the author of, nor ci 
be charged with, the eins whil 
are committed. For his power aa 
goodness are bo great and inooi 

* Gen. iii. I ; Matt, xiii, 25; 2 Cor, ii. 1 1 ; xi. 3, 14. 
' Mutt. XXV. 41 J Luc viiL 30, 3L 

* Act. X3tiii. S. 

* Je&n V. 17 1 H<?b. i. S; Prov. xtL 4; Psa. dr. 9, etc ; Pba. cxxxix. 2, etc. 
» Jflcq. iv. 15; Job i. 21; 1 Rob xxil 20; Act. iv. 28; 1 8am. ii. 25; Fto, «▼. 

jtlv, 7 ; Am, iii. 6 ; Deat. xix. 6 ; Prov. xxi, 1 ; Psa. cv. 2^ ; Ea. x. 5, 6, 7 ; % HiesA. IL l| 
Ei^'ch. xiv. i\\ Rom. i, 28; Getu xlv. 8; 1. 20 ; 3 Sam. xvi. 10; Gen. xxtu. 20; 
Ixxv. 7, 8; Es. xlv. 7; Prov, xvi. 4; Lam. iii* 87, 8«5 1 Roia xxii. 34, 
Axi 13. 



^£t€^^m eijhit M^bien etjustement 

► ra i^mvre^ quand mthne le diaUe 

^€ in michantB font injustetnefiV 

-^^ quant d ce qu^ilfait outrepas- 

^iM-^Mt U sens humain^ nous ne von- 

^io^m^snaus en efiqairir cuHetismnent 

J>^ ^^B que notre capacite ne porte^ 

fn.^xu^ en touU humilite et rive- 

^^^^ce^ nous adorons lesjustesjuge- 

^^fM.^9^^4 de Dieu qui nous sont ca- 

^^^^^ nous conUntant d/Ure disci- 

Jf^^^ts de OAnstj pour apprendre 

^^'^^i€ment ce quHl nous nmntrepar 

^^ ^amls^ et ne point outrepasser 

<5«« bomes. 

€Jttte doctrine nous apporte une 

'^^n solution Indicible^p^dsque nous 

^^ntjms enseignhpar elle^ que rien 

te nous peut arriver A Paventure^ 

*^ai> par rordonnance de notre 

^n Plre (iSlesie, lequ^l veilh pour 

^ous par tm sotn paternel, tenmit 

^^utes trriatures snjettes d lui ;^ 

^^ eorie que pas un des ehevenx 

^^ notre tete {car ils sont tou» 

^*^nihr^s) ni mime un petit oiseau^ 

^^ j}eui tmnber en terre^ sans la 

^^ionte de notre P^re,^ En quoi 

**^^^^ nous reposons^ sachant quHl 

^^^n.t Us diables en hride^ et tous 

^*^** ennsmi&^ qui ne nous peuveni 

^^f^<j ^ans sa pennission et honne 


pi-eheiiBible, that he orders and 
executes his work in the most ex- 
cellent and just manner even when 
the devil and wicked men act un- 
justly. And as to what he doth 
surpas&i ug hu man undo i^tan d i ng 
we will not curiously inquire into 
it further than onr capacity will 
admit of; hut witli the greatest 
liuniilily and reverence adore t!ie 
righteous judgments of God which 
am hid from us, contenting our- 
selves that we are disciples of Christ, 
to learn only those things whicli he 
has revealed to us in his Word with' 
out transgressing these limits. 

This doctrine affords ns unspeak- 
able consolation, since we am taught 
thereby that nothing can befall ns 
by chance, but by the direction of 
onr most gmcious and heavenly 
Father^ who watches over us witli 
a paternal care, keeping all creat- 
nree so under his power that not 
a hair of our head (for they are all 
numbered), nor a span'ow, can fall 
to the ground J without tlic will of 
onr Father, in whom we do entire- 
ly tnist; being persnaded that he 
so restrains the devil and all our 
enemies that, without his will and 
permission, they can not hurt us. 



^fiitt viil 31, 32 ; Jetn iu. 8. 
lioiEu xL 33, 84. 

^ Matt. \iii. 31 ; Job. L 1 2 ; H. 6. 
* Matt. 3L 20, 30, 




Sur cda nous rejetona Verreur 
damnable des J^picurienSj qui di- 
sent que Dieu ne se mSle de rien 
et laisse aUer toutes chases d Paven- 
tare. * 

Abt. XIV. 


JVous croyons qice Dieu a cree 
Vhomme du limon de la terre^ et 
Va fait et foinni d son image et 
ressevnhlance^ bon^ juste et sainty 
pouvant par son vouloir accordef* 
en tout au vouloir de Dieu;^ mais 
quand il a ete en honneur^ il rCen 
a rien su; et rCa pas reconnu son 
excellence^ mais s^est volontaire- 
ment assujeiti au pechSy et par 
consequent d mx>rt et d maledic- 
tiony en pretant VoreUle d la pa- 
role du diable^ Car il a trans- 
gresse le commandement de vie 
qu^U avait reqUy^ et s^est retranche 
de DieUy qui itait sa vraie viCypar 
S071 pecMy^ ayant coiTompu toute 
sa naturcy par ou il iest rendu 
coupdble de mort corporeUe et spi- 
rituelle^et etant devenu mechanty 
perverSy corrompu en toutes ses 
voiesy a perdu tous ses exceUents 
dons qu^il avait regtis de Dieu^ 

And therefore we reject 
damnable error of the Epicnieuyfl^ 
who say that Ood regards notl 
but leaves all things to chance. 

Art. XIV. 


We believe that God creati 
man out of the dost of the 
and made and formed him af^^^' 
his own image and likeness, go^::^^ 
righteous, and holy, capable in ^i^ 
things to will agreeably to the Xvr£ji\ 

of God. But being in honor, / i.e 

underetood it not, neither knew h __ ^ 
excellency, but willfully subjecte^i^^ 
himself to sin, and consequently \x^^ 
death and the curse, giving ear t<CJ^ 
the words of the devil. For the^^^ 
commandment of life, which he had f^ 
received, he transgressed ; and by "^ 
sin separated himself from God,^^ 
who was his true life, having cor- 
rupted his whole nature, wherebjr' 
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. 31; Eph. 4. 24. 

> Tsa. xlix. 21 ; Es. lix. 2. 
♦Gen. iii. 6,17. 

* Gen. i. 3, 7. 

• Es. lix. 2. 

' Eph. iv. 18. 

■Rom. y. 12; Gen. ii.l7; UL 19. 

* Bom. iii. 10, etc. 



Unelui en est demeur6 de reste 
t€4 depetitea traces^ qui aont suf- 
ZMites pour rendre Phomme in- 
vxvaable^ cPa'uiant que tout ce 
ttiestde lumiire en nous est con- 
^rU en tenXkres^ cofnme V^cri- 
vre nous enseignej disant: La 
utr^iire luit dans les tinibres et 
IS ienibres ne Pont jpoint com- 
rissj^ oH saint Jean appelle les 
rmmes tMires. 

J^ar quoi nous rejetons tout ce 
§?on enseigne du franc arbitre 
r rhommej pares qu^il n^est que 
-^de peeks} et ne peut aucune 
mo9e^ £U ne lui est donni du 
^id^ oar qui est-^se qui se van- 
9ra de pouvoir fairs qudque 
ien^ eomme de soi-mimej puisque 
%rist dit: JPul ne peut venir 
fnoi si man Phre qui tria en- 
^yk^ ne PattireV Qui aUiguera 
•f volontij entendant que Paffec- 
r>n de la chair est inimitii conire 
Heuf^ Qui parlera de sa con- 
aiwrnee, voyant que Phomme sen- 
uA ne comprend point les choses 
w sowt de P Esprit de DieuP 
"Bfrfj q^i mettra en avant une 
geuUpensief vu qu^U entend que 

ftOM ne sommes pas capaMes de 

pesser quelque chose comme de 

only retained a few i-emains there- 
of, which, however, are BuflScient 
to leave man without excuse; for 
all the light which is in us is 
changed into darkness, as the 
Scriptures teach us, saying: The 
light shiiuth in darknesSj and the 
darkness comprehendeth it not: 
where St John calleth men dark- 

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 ho of him- 
self can do any good, since Christ 
saith. No man can come to mCy ex- 
cept the Father which hath sent 
me draw himf 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 Oodt In 
short, who dare suggest any thought, 
since he knows that we are not 
sufficient of ourselves to think any 
thing as ofoursetves^ but that our 

»ActxiT.16,17; xviL 27. 
']{oiil120,21; Ad. xtU. 27. 
'£^T.S; Matt. tL 28. 
Vesn i. 5. 

• Jean iii. 27; Es. xxvi. 12. 
' Jean iii. 27 ; vi. 44, 65. 

• Rom. viii. 7. 

• 1 Cor.ii.14; P8a.xciv. 11. 

'&. XXTL 12; Psa. xcIt. 11; Jean Tiii. 34; Bodl vi. 17; vii. 5, 17. 



ntms-mhn€8 mats que notre ca- 
paciti est de Dieu f ' C^esi pour- 
quoi €6 qite dit VAp6tre doit ct bofi 
droit demeurer ferme et arriti^ 
que Dieu fait en nous le vouloir 
et U faire selon son bon plaisir} 
Car il iCy a ni entendement ni vo- 
lonte conforrne d cetle de Dieu si 
Christ fCy a op^i% ce quHl nous 
enseigne^ diaant : Sana moi vous 
ne pouvez rien faire? 

Art. XV. 

Nous croyons que par la deso- 
beissance d^Adam^ le pSche origi- 
nel a iiS rfpandupar tout le genre 
humain;^ liquet picJie est une cor- 
rtiption de toute la nature^ et un 
vioe kereditairey duquel meme eont 
entaehSs les petits enfants au cen- 
tre de Uur mire:^ et qui produit 
en rhomvie toute sorts de piche, y 
servant de racine,^ dont il est tani 
vilain et enorme devant Diet^ quHl 
4st suffiaant pour condumner le 
genre humain^ et n^est pas aboli 
mime par le baptSme^ ou deracinS 
du tout J vu que toujours les bouil- 
lons en sorteni comme d^une mal- 
heureuse source; qxtoique toutefois 
il ne soit point impute d condam- 

snjitn^ncy i^ of God f And tliere 
foi*e what the Apostle mhh uiigli 
justly to be held sure uiid firn^ 
that God worketh in us both ^ 
will and to do of his good pl^ 
U7*e. For there ia no will nor tin 
derstanding, conformable to the di 
vine will and understanding, bu 
what Clirist hath wrought in man 
which he teaches ns when he saitli 
Without me ye can do nothing. 

A»T. XV. 



We believe that, through the 
obedience of Adam, original sin i 
extended to all mankind ; whieh'i 
a corruption of tlie whole natnil 
and an hereditary disease, whoft 
with infanta themselves arc iufi 
ed even in their mother's woi 
and which prodnceth in man 
sorts of sin, being in him as a rod 
thereof; and therefore is so vil 
and abominable in the sight ( 
God that it is sufficient to ed 
demn all mankind. Nor is it 1 
any means abolished or done awl 
by baptism ; since sin ahvays issii 
forth fi-om this wofnl sourf?ev^ 
water from a fountain : notwitli 
standing it is not imputed to Uj^i 

' 2 Cor* ill 5. • E». xlHii, 8 ; Rom. v, 14. 

' Phil ii. 1 3. • Cal. v. lU ; Rom, Tii, 8, 10, 18, 1 7, 1 8, SO, J 

* Jean xr, 5. ' Eph, ii. 3, 5. 

* Rom. T. 12, 13; Psa. \\.7\ Rom. iii. 10; Gen. W, 3; Jemn iii 6; Job xir. i. 




7u:t£ion aux enfanU de Dieu^ mats 

Vjp€99yi0nni par sa ffrdce et miseri- 

jcoT^de^ non point ajin quHh s^en- 

fo9'7nefitj mats aJin que le sentiment 

de cHte eorrtiptiou faase souvent 

I^rrtir les JliUles^ desirant d^etre 
wl^lirres du corps de eette mart J 
'St€9* eelu nons rejetons Verreur des 
^^i<igiens qui disent que ce pic/te 
^*e«^ autre chose qu^uiie imita- 

Ai»T. XVI. 

IVous o*oyons que touts la race 

d*Adani Uant ainsi prectpitSe en 

perdition et ruine par la fauie 

I ifu premier homme^ Dieu iest 

' ^4montr( tel qu^il estj sa/mir mi- 

I ^riwrdieux et juste ;* miseneor' 

^ioxx^ en retirant et sauvant de 

^^it€ perdition ceuxqu^en eon con- 

*t'i^ kernel et immuable il a elus 

^t chouis par sa pure bonte en 

^mti-Christ notre Seigneur ^ sans 

^'^cun fgard de leurs osuvres;^ 

J^ste, en laissant les auires e7i 

feur nu7ie et trebuchement ou ih 

*^ sont pricipites* 

children of God unto coiidemna- 
tioDj but by bis grace and mercy 
is forgiven them. Not ihat they 
shonld rest securely in sin, but that 
a sense of this corniption should 
make believers often to sigh^ de- 
siring to be delivered from this 
body of death, Wlierefore we re- 
ject the error of the Pelagians, who 
assert that sin proceeds only fi'om 

Art. XVL 

op eternal klkctiqn. 
We believe that all the posterity 
of Adam, being thus fallen into 
[)erdition and ruin by the sin of 
our fii-st parents, God then did 
manifest himself sndi as he is; 
that is to say, MEiiciFrL and just: 
ftrERCiFrL, since he delivers and 
preserves from this perdition all 
whom he, in his eternal and nn- 
changeablc council, of mere good- 
ness hath elected io Christ Jesus 
our Lord, without any respect to 
their works : just, in lea\ing otliers 
in the fall and perdition wherein 
they have involved themselves. 

* ^ftom. vii. IS, 24, 
I Horn. ix. 18, 22, 23; Hi. 12, 

^^om, ix. 15, 16 J xL 32 ; Eph. ii. 8, 9, 10; Psa. c. 3 ; I Jean iv. 10; Deat. xxxil 8; 
p,5*^- 3til 22; Psa- Irv. 6 ; Mat. i. 2; 2 Tim. i. 9; Rom. TiiL 29; ix. 11, 21; xi. 5, 6; 
i. ♦ ; Tit. ill. i, r, ; Act, ii, 47 ; xiii. 48 ; 2 Tim, ii. 10, 20 ; 1 Pier. i. 2 ; Jean ?i. 27 ; 
'^; **S ; xni. 9. 
* ^ro, ix. 17, 18 ; 2 Tim> E, 20. 


A*T. xvn. 


Ifotia crayons que notre hon 
Dieu par aa merveilleuse mgeam 
st bonte^ voyant que rhomme a^Hait 
iiimi preaipite en la mort^ tant 
eorporeUe que y?irituelley et refulu 
entih*eme9it malA^ureux^ a^est lui- 
mime mis d le cherchery loraque 
r/iof/ime a^enfuyait de Ini tout 
tremblant^ et Va cotuoU^ lui fai- 
aant promesae de lui donner son 
Fils^ fait de femme^ pour briser 
la tite du serpent^ et lefaire bien- 

Art. XVm. 


Nona confeasona done que Dieu 
a accompli lapromeaae qu^il avait 
Jhile aux anciena Ph^es, par hi 
bouehe de sea saints Prophete^^ eji 
envoy ant son prop re Fila unique 
et eternel au nwndey au temps or- 
donne par lui; lequel a pris la 
forme de serviteur^fait fi lu res- 
aemblanoe dea A(?m?/i«?«,* prenant 
vraiment d aoi une vraie nature 
humainef aveo toutes sea infrmitea 
{excepie UpecIiS)^^ etant congu dans 

Art. XVn* 


We believe that our most 
cious God, in his admirable 

dom and goodness, seeing that ml 
Iiad thus thrown himself int^ tej 
poral and spiritual deatli, and m) 
himself wholly miserable, ^ 
pleased to seek and comfort hi 
when he trembling fled from 
presence, promising hira that 
wonld give his Son, who should 
made of a wonian^ to bruise 
head of the aerpent^ and woi 
make him happy* 



We confess, therefore, that 
did fulfill the promise which 
made to the fathci'S by the nioi 
of his liolj prophets when he 6€ 
into the world, at the time appoii 
ed by him, his own only-begott 
and eternal Son, who took np 
hira the form of a aervant, i 
became like unto men^ really 
Burning the true human nata 
with all its infirmities, sin exc« 
ed, being conceived in the woi 

* Gen, lii- S, 9, 1» ; En, Ixv. 1, 2. 

* Heb. iL 14; Gen. xxii. IB; Ei. viuU; J&m m42; 3 Tim. u. Sj H^. vU. 14; C 
Hi.ia; GnU iv. 4. 

^ En, xl I ; Luc i. 55 ; Gen. xxti. 4 ; 2 Sam \n. 12 ; Paa, cxxxjL 11 ; Act. xiii 23- 

* 1 Tim. ii. 5; iii. IC; Fhil li* T. 
'Heb.ii. 14,15; iv. 15. 



te sein de la bienheureuse vierge 

i£uri€^ par la vertu du Saint- 

^^prit sans ceuvre d'homme;^ et 

ion seulement U apris la nature 

itifnaine quarU au eorpa, mais 

une vraie dme humaine^ 

qjt^il flit vrai homme : car 

Ipwsque Vdme etait aussi Men per- 
iu^ qu€ le corps il faUait quHl 
p^i i soi tou9 lee deux pour les 
^^'um' ensemble. C^est pourquoi 
»iow confi>sson8 — contre Vhertsie 
^^^ AnabaptisteSy niant que Christ 
** _prie chair hvmaine de sa mire — 
?ue Christ a participe d la meme 
^'^*<iiT et sang des efifants,^ qu^il 
€%t Jfuit des reins de David selon 
^ chair ;^ fait ds la sentence de 
Damd selon la chair ;^ fruit du 

I centre de la vierge Marie ;^ fait 
i^Jmime;'* gerrtie de David ;^ 
fyeion de la radne de Jesse ;^ 
^Hi de Jiula ;^^ descendu des 
Juifi selon la chair ;^^ de la se- 
^nence d^Abraham^ puts qu^il a 
J^^i^ h semenoe d^Abraham^^^ et 
^ ^^ fait semblable d sea frPres^ 
^»cepU le pechi;^^ de sorts quHl 
^^ J>^r ce mot/en vraiment notre 
-£himanuely dest-d-dire Dieu avec 

of the blessed Virgin Mary, by the 
power of the Holy Ghost^ without 
the means of man ; and did not 
only assume human nature as to 
the body, but also a true human 
&onlj that he might be a real roan. 
For gince the soul was lost as well 
as the body, it was necessary that 
he should take both tipon himj to 
save both. Therefore we confess 
(in opposition to the heresy of the 
Anabaptists, who deny that Christ 
assumed hnman flesh of his moth- 
er) that Christ is become a pa^r- 
taier of the flesh and blood of the 
children; that he is a fmit of 
the loins of David after the flesh ; 
fnade of the se^ of David ac- 
cording to the flesh; & fruit of 
t/ie womb of the Virgin Mary; 
made of a woman; a branch of 
David; a shoot of the root of 
Jesse; sprung from the tribe of 
Judah; descended from the Jews 
according to the flesh : of the seed 
of Abraham^ since he took upon 
him the seed of Abrahamj and 
became like unto his brethren in 
all things J sin excepted; so that 
in truth he is our Immanukl, that 
is to say, God with us. 

^ Mmu xxvl as ; Jean adi. 27, 

♦ Acu iL ao. 

• X-iic L 42. 
^ G«l.lT.4. 

" Jer. xxxiiL 15. 

•Es. xkU 
'"Heb. villi. 

** Horn. ix. r», [i. 1 ; Gal. iri, 16. 

*• Geii. xxiL 18; 3 Saul vii, 12; M<itU 
>'H<«b. u.l5,l(l,17. 
'^£a. vii.14; Matt. L 23. 



AsT. XDC. 


N0U8 croyona que par cette cofir 
ception la personne du File a ite 
unie et conjointe inaeparoMement 
avec la nature humaine^ de aorte 
qu^il rCy a point deux Fits de 
Dieu ni deiLX personneey mats 
deux natures unies en une eeule 
personney chaque nature retenant 
see proprietes distim^es. Ainsi 
que la nature divine est toiyaurs 
denteuree incriee^ sans commence- 
ment de jours ni fin de vie^ rem- 
plissant le cid et la terre : la na- 
ture humaitie vHa pas perdu ses 
proprietisj mais est demeuree ere- 
ature, ayant commencement d^ 
joursy Hant d^une nature finie et 
retenant tout ce qui convient oL un 
vrai corps} Et encore que par sa 
resurrection il lui ait donne im- 
mortatitiy neanmoins il n^a pas 
change la veritS de sa nature hu- 
maine; attendu que notre salut et 
resurrection d^endent aussi de la 
verite de son corps, Mais ces deux 
natures sont teliement unies en- 
semble en une person?iey qu^eUes 
n^ont pas mime He separees par sa 
mort. Ce qxCil a done en mourant 
reoommande d son Pire c^etait un 


abt. nx. 


Wo believe that bj this conocfr^ 
tion the person of the Son is i-ti. 
separably nnited and connecter/ 
with the human nature; so th«t 
thei'e are not two Sons of God, 
nor two persons, but two natmee 
united in one single person; yet 
each nature retains its own distinct 
properties. As then the divine nat- 
ure hath always remained uncre- 
ated, witliout beginning of days or 
end of life, filling heaven and earth, 
80 also hath the human naturo not 
lost its properties, but remained a 
creature, having beginning of days, 
being a finite nature, and retaining 
all the properties of a i-eal body. 
And though he hath by his resur* ^ 
rection given immortality to the^^ 
same, nevertheless he hath nol^ 
changed the reality of his hnmat) 
nature; forasmuch as our salvg. 
tion and resurrection also depend 
on the reality of his body. Bnt 
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- 
ing, commended into the hands of 
his Father, was a real human spirit, 

» Heb. vii. 8. 

» 1 Cor. XV. 13, 21; Phil. iii. 21; Matt. xxvi. 11; Act. i. 2,11; iiL 21; Luc xxiv. 39; 
Jean xx. 25, 27. 



ir/'^uT esprit humain^ lequel aortii 
f<? s*m cotps^^ mats cependant la 
la^r^re divine d^meura toujoura 
inrM d Phumaine^ mime Hani gi- 
\$€ii^t^ au tombeau; et la divinite 
}it d^itre en lui^ comme 
6n lui quand il etait 
petit enfant^ quoique pour un 
p^^ de temps die ne se demon- 
trdC jxiB ainsi. 

Vhild potirquoi nous le confea- 
9ons Hre wrail^ieu et vrai Aomme ; 
^rai Dieii pour vainore la mort 
P<ir sa ptcisaajice, et vrai kommey 
^J£n qu'il pCtt fnour-ir pour nous 
*^ion Vijijirmite de sa chair, 

AttT. XX. 



Jfoua croyona que Dieu Hani 

^^^'parfaitern ent m isericordie ux 

^^ aiissi trh-Juatey a envoyt son 

^il^! prendre la nature en luquelk 

*<* dmbiissance avait He commise, 

pour porter^ en elk, la punition 

^« piche par sa trls-rigoureuse 

^iort et passion.^ Dieu done a 

dechri sa justice envers son Fils^ 

I thatge de nospiches^^ et a repandu 

' *> ionte et miserieorde sur nous^ 

^upailes et dignes de damnation^ 

'^^^^s donnant son Fits d la mort^ 

I departing from liis body. But in 
the Diean time the divine nature al- 
ways reinaioed united with the ]iu- 
man, even when he lay in the grave ; 
and the Godhead did not cease to 
be in him, any more than it did 
when he was an i of ant, tliongh it 
did not m clearly manifest itself 
for a while. 

Whei-efore we confess that he is 
VERY God and vert Majs' ; very God 
by his power to conquer death, and 
veiy man that he might die for us 
according to the infirmity of his 

Art. XX. 


We believe that God, who is per- 
fectly merciful and also perfectly 
Just, sent his Son to assume that nat- 
ure in wliich the disobedience was 
committed, to make satisfaction in 
tlie same, and to bear the punish- 
ment of sin by his most bitter 
passion and death, God therefore 
manifested his justice against his. J 
Son when he laid our iniquities 
upon him, and p>ured forth his 
mercy and goodness on us, who 
were guilty and worthy of dam- 

* Ltic xxiii, 46 ; Matt, xxvii. 50. 
■ H^b, ii, 14 ; Rom. viii. 3, 32, 33. 
' Eb. Hit. 6 \ Jean L 2D ; 1 Jean iv. 0. 



par t*n trh-jmrfait amour ^ et le 
rese^tscitant pour not re justifi- 
cation;^ ajin que par lui notts 
eussions immorialite et vis Her- 

Art. XXI, 


jVous croyons que Jisus-Chriht 
est gratul Sacrifioateur eternelle- 
ment^ avec serment^ selon Pordre 
de Mehhised^c^ et s^est presentt 
en noire nom devant son Pire^ 
pour apaiser sa colore avec pleine 
Hat (([faction^ en eoff*7*ant lui-inhne 
sur Fautel de la croix^ et ripan- 
dant son precieux sang pour la 
purijication de nos pechis^ comme 
les PropMies avaient predit : car 
il est eci*tt que le cMiitnent qui 
nous pf*o€ure la paix a etc mis 
sur le Fils de Dieu^ et que nous 
sommes gtmns par ses plaiea ; 
quHl a ete menc d la morte comnie 
nn agne^u^ mis an rang des pe- 
cAeurs;* condamne comme mal- 
faiteur par Ponce Pilate, quoi- 
quHl le pronont^tt innocent,^ III 
a doncpat/S ce qu^il n^avait point 1 
ravi^^ et a souffert^ lui juste pour 
les injustes^ mhne en son corps \ 

natioi3, out of mere and perfe 
love, giving hi& Son nnto death foi 
U6, and raising him for our jastiti 
cation, that through him we mighl 
obtain immortality and life eternal 


AitT. XXI. 

H1<}H-FRI£8T, POK US. 

We believe that Jesus Christ ii 
ordained with an oath to be an el 
erlasting High-Priest, after the 
der of Melehisedec : who hath pr 
eented himself in our behalf befoi^ 
his Father, to appease his wrath 1 
his full satisfaction, by offerin 
himself on the tree of the cit 
and pounng out his precious bk 
to purge away our sins; as 
prophets had foretold. For it 
written, lie was wounded for 0% 
transgressions^ he was bruised Ji 
aur iniquities: the chastisemet^ 
of our peace urns upon him^ an 
with his stripes we are healed] 
he was brought as a lamb to 
slaughter^ and numbered with \ 
transgressors; and condemned 1 
Pontius Pilate as a malefact 
though he had first declared hiii 
innocent Tlierefore, he rest< 
that which he took not away^ an 

' Rom. iv, 2tu 

^?SA. ex. 4; nt^b, v.lO. 

» Col. 1 14; Horn. v. 8, Oj Col. ii. 14; Heb. 

ii* 17; ix. 14; Rom. iii. 24; viii. 2; 

Jenii 3tr. 3 ; Act, ii. 24 ; xiil 26 ; Jean 

lii.I6i 1 Tim.U. 6. 

*E.*. IjiL r>, 7,12» 

*Luc xxiii, 22, 24; Act, xiii, 28; Pii,l 

xxii« ]ti ; Jean xyIlL 38 ; Pso. latiit, 5^ ] 

1 Pier. iii. 18. 
• PsA. IXJX. 5. 

' 1 Pi«r. Ul 18. 




^t en ^on Sme^ de Borte que sen- imffwed thejii^tfor the tmjvst^dA 
t€ZT94 CharriMe punitwn dua d nog well iu liis body as in hig eoul, feel- 
\p^€2kt»j 9a 9Ueur devint eamm^^ ing the terrible punishment which 
^r^smeatm de mng dicoulant en our sin^ Imdmerhed: iusomnch that 
<^#'# ^' II a rm : 3fon Dieu^ \ his sweat became like unto drojis of 
m.4>wi Dieu^ ponrquoi iri*as'tu dc- , blood faUhvrf on the ground. He 
i^^'i^df^ ft a endure tout celapour \ called out, Mg God^ my God, why 
&t -rimimion d0 nos pkhiw. C"^ ' hmt ih^m forsaken tnef And hatli 
j>€>^wirquoiy d bon droits nous di- suffered all this for tlie I'emission 
^f>^veavec saint Paul^ que nous ne of our einfl. Wherefore we justly 
^>^WM.naissons autre chose sinon Je- say with the Apostle Paul, that we 

^^^'m^hrist et Jisus-Vhrist cruci- 
*|2e/* no'us estifnons toutes ckoses 
<^o^nmed€ Pordurejen ootnparaison 
^^ tcjeecilence de l>a eonnaissance 

know nothing but Jesus Christy 
and him crucified ; 7ee count all 
things but Ims and dung for the 
excellency of the knowledge of 

^ notre Seigfi&ur Jesus^Christ i* Christ Jesus ourl^rd: in wboee 
*^oua troutJona ioutes consolations woniids we find all manner of con- 
^H 9€S pUties^ et n^avons heroin de , solstion. Neither is it necessai'y to 
^ereherni inveiiter d- autre moyeti seek or invent any other ineaDB of 
pour nous rimncilier avec Dieu^ being reeonciled to God, than this 

only sacrifice, once offered, by 
which believers are made perfect 
forever. This is also the reason 
why he was called by tlie angel of 
God, Jesus, that is to say, Savioitb, 
because iio should save his people 
from their sins. 

2^e ce seul et -unique sacrifice nne 
ftm faiij leguel 7*end les fiddles 
I^^ffaits d perjyHuite ;^ c^est auss-l 
^ cause pourqnoi il a He appeU 
P^r Vange de Dteu^ Jesus, dest-d- 
** * re Sauveur^ vu qii*il devait sau- 
^'^^ son peuple de ses pech4s.^ 


Art. XXIL 
wmn jmriTiCKHTm^ kt d» jubtifica- 

J^cus croyons que pour obtenir 
Y^ ^^f*aie eonnaissance de ce grand 
Y^y^terej le Saint-Espiit allunie en 

Abt. XXIL 



We believe that, to attain the 
true knowledge of this great mys- 
tery, the Holy Ghost kindleth in 

^ ^««. xxii, 2 ; MatL xxrii, 46, 
* ^ Cor. ii. 2. 
Vouin,— Dn 

* FhlL iiL 8. 

• H^, IX. 2.% 26 J X, 14. 
*Matt. L 21; Act. iv. 12. 



^nnton de toiis ses Mens: lesqueh 
^nt Jmi nStresy 7101M »ont plus 

2^^^ mffimif its pour nous ahsoudre 

<3fe wwspiehis. 


AuT. xxni 


b-^ous croyons que notre biati- 
sRf ffit en la remission de nos 
<sJiis d catise de Jemts- Christ, el 
^^n cda est contentce jiotre jus- 
*^<?^ dmatU IHeUj comme David 
^^ saint Paul nous enseignentj 
^^^ciarant la Maiitude de Fhomme^ 
** qui Dieu alloue justice sans 

»«*t«f?re».* Ei Is mime Apdtre dit 
5^*^ nous sofnmes justifies ffratuite- 
^y^eni ou par grdce^par lu r^lemp- 
^if>n qui est en Jesus-Christ^ 
^-^€si pourquoi nous tenons ce 
^fi^^idement ferme d jarnais^ dan- 
^^nnt toute gloire d Dieu^ en nous 
^'utniliant et reconnaissant teU 
y^<« nmis sommes^ sans rien pr^- 
^^fner de nous mimes ni de nos 
^^^rites^ et nous nous apptiyons 
^ ^^ f^>osons en la seule oMissance 
" ^^ Christ crueijie;^ laquelle est 
^^i^ey q^iand nous crayons en 
'ui,^ gll^ gg^ suffisante pour con- 
*^^*^^ tontes nos iniquites, et nous 

become onrs, are more than suffi- 
cient to acquit us of our sins. 

Art, XXIIT. 


We believe t!iat our salvation 
consists ill the remission of our Bins 
for Jesns Christ's sake, atid that 
tbei'ein our righteousness before 
God is implied ; as David and Paul 
teach us, declaring this to be the 
happiness of man, that God im*J 
putes righteousness to liim without 
works. And the same Apostle 
saithj iMt we are justified freely 
by his grace, through the redemp- 
tion which i^ in Jesus Christ, 
And therefore we always hold fast 
this foundation, ascribing all the 
gloiy to God, humbling onrselvea 
before him, and acknowledging 
ourselves to be such as we really 
are, without presuming to trust in 
any thing in ourselves, or in any 
merit of oui'Sj relying and resting 
upon the obedience of Christ cru- 
cified alone, which becomes our»l 
when we believe in hira, This is 
sufficient to cover all our iniquities, 

X^oc I 7T; Col 1 14; Piiu X3«ii. 1, 3; 
Bom, iv. 6, 7. 
^ Rom, iii, 23, 24 ; Act. it. 12. 
^«ft, cxT. 1 ; 1 Cor. iv. 7; Rom. iv. 2. 

* 1 Cor. h. 1 ; Rom. if. 2 ; 1 Cor. i. 31*, 31, 
*Rom, V. 19. 

• U^, xi. G, 7s Eph. iL 8; 2CoT v.VJ; 

1 Tinj. ii, G. 



TeTidre (issurvs^ Uoigiiant de noire 
conscience la crainte^ Vkorreur et 
repouvantemerUj j)our nous op- 
procher de Dieu^ sans /aire 
comme noire jrremier pire Adam^ 
kquel treinhlani se voulait couvrir 
avec des feuiUes de jiguier? Et 
de fait s'il nous failaii compa- 
rattre devant Dieu Hani appuyes 
tant pen que ce soii sur nous^ ou 
sur quelque autre crmture^ h&- 
las! nous seHons engloutis,^ C^est 
pourquoi ehacnn doit dire avec 
Damd : O Seigneur^ n^enire point 
en jttgeinent avec tes serviieurSj 
car devant toi fiomnie qui vive ne 

Art, XXrV. 


Jf^ons croyons que eette vraiejhi 
iiant engendree en Vhmnme par 
Tome de la Parole de Dieu etpar 
Foperaiion du Saint-JEspritj^ le 
regmh^dy et le fait un notwel 
/iomme, le faisant vivre crune 
nouvelle vie^^ Pqfranchissafit de 
la servitude du ptchi? Ainsi 
tant s^en faut que eette foi justi- 
Jianie rejroidisse les homnies de 
vivre bien et saintementj^ que tout 

and to give u8 confidence in aj_ 
proflching to God ; freeing the cor^^^ 
science of fear, terror, and dieB/^m^ 
without following the example oc:^ 
our first father, Adam, who, trer-^ca 
bliiig, attempted to cover him&cr^ 
with fig-leaves. And, verily, if w ^ i 
should apjiear before God, rel ^'^i 
ing on ourselves or on an/ othe 
creature, though ever so little, 
Bliould, alas ! be con&umed. Ail 
therefore every one must pray vnt 
David: O Lord^ enter not in 
judgment mitfi thy servant : fa 
in thy sight shall no man livin 
be justified. 

Art, XXIV. 


We believe that this true faitlr^^ 
being wrought in man by the hea^^-^ 
ing of the Word of God and th -^* 
operation of the Holy Ghost, dot ^^^ 
regcnei-ate and make him a ne^"^ 
man, causing him to live a ne — =*' 
life, and freeing him from th^^r: 
Iwndage of fein. Therefore it 
80 far from being true, that 
jo&tifying faith makes men ren 
in a pious and holy life, tliat . ^ 

* Ilom. V, 1 J Eph. ill* 12; 1 Jean it. 1. 
' Gen, iii. 7, 

' Es. xxxiii. 14 ; Deut. xxvii. 2C ; JaCq- 
ii. la. 

* Fsa. cxxx* 3 ; Matt, xriiu 28-26 j Pw. 

cxliii. 2 ; Luc xvi, 15. 

I Pier. i. 23 ; Eoro. x. 1 7 ; Jean t. ! 
Thcss. i. r» ; Rom. riii. If. ; Jesin 
20; Col.iiJ2;PhiLLl,2^;Eph.W%. 

' Act. XV. 9 ; Rom. vi. 4, 22 ; Tit. iU. ^^^i 
Jeon viii T' 




rebaurs^ 9a7is elU jamais iU 

wM>t^ ftront 7*ien pour Famour de 

JC^m^^u^ maia seulement pour 

l^<M.:9jfU)ur d/eiLZ-niemea et craipiant 

€i^^4re condamn6$, II est dofw 

"it^-^jLtossible que c£Ue saintejhi soil 

€>£.s^ive en Chomme^ vu que nous 

^parlous pas de lu foi vaine^ 

iTds de cslle que r£criture ap- 

J^^^Zi^foi operanie par la cliariU^ 

^<M^f^^elle induU rhomme d s^exer- 

<^^** dans l^s (mivres que Di€u a 

^o^€€S par sa Parolsf Iss- 

V^^^les amvres proetdani de la 

i^OT^ne radne de foi^ sont bonnes 

^^ ^^ues devant Dieu^ puisqu^eUes 

•*on< ioutes sanciifiees par sa grdee^ 

^^^pefidant elles ne vtennent poifit 

^'^ compU pour nous jiistifier : ^ 

^^^^ <?esi par la foi en Christ que 

**<Hi* sommes justifies meme avant 

^^ Jhire de bonnes mtwres;^ aih- 

^^^ment eilm ne pourraient Hre 

^^nnes^ nonplus que le fruit d*un 

^^Ars ne peut Ure ban, que pre- 

^^ieremefit Parbre ne soil bon,^ 

^ous faisons done ds bonnes 
^^^^t>resj mats non point pour me- 
'^^^^er {car que m&riierions-nousf) 
^^<^is plut6t nous somnies redeva- 
*^«» d Dieu pour les bonnes wu- 

I^*^"^^ea qu^ nous faisons^ ei non pas 

tlie contrary without it they would 

never do any thing out of love to 
God, but only out of self-love or 
fear of daioiaatiou. Therefore it 
ifi imposeible that this holy faith 
can be unfruitful in man; for we 
do not 6i)eak of a vain faith, but 
of such a faith as is called in Scrip- 
ture a faith that worketK by love, 
which excites man to the practice 
of those works which God has 
commanded in his Word. Which 
works, as tlioy proceed from the 
good root of faithj are good and 
acceptable in the sight of God» for- 
asinudi as they are all sanctified 
by his grace : howbeit they are of 
no account towards our justifica- 
tion. For it is by faith in Christ 
that we ai*e justified, even befoi'i^ 
we do good works, otherwise they 
could not be good works any more 
than the fruit of a tree can be 
good before tlie tree itself h 

Therefore we do good works, 
but not to merit by them (for what 
can we merit?) — nay, we are be- 
holden to God for the good works 
we do, and not he to ns, since it is 
he that worketh in us both to mill 

Tit iii. 8 ; Jesan xv. 5 ; Htfb. xi. 6 ; 1 

I Tim, i. r» ; Gal. v, 6 ; TU. iiu 8. 
* ^ ISm.!; 9; Kom. ix. 32; Tit, iii. 5. 

* Horn* W. A; Gen, iv. 4. 

* H^Tj. xL n; Rom. xiv. 23; GeiL If. 4; 

Matt. lii. 17. 



Lui envera noiUj^puisque c^e^t lui 
qui met en nous le vouloir et le 
Juire selon aon ban plaiair^ re- 
gardant d ce qui 48t Scrit : Quand 
V0U8 mirezfait tout ce qui voua est 
eonimandey dites : Moua sommes 
des serviteura inutitsa, ce que nous 
demons faire nous Vavona fait? 

Ifoua ne votdona pas cepetidant 
flier que Dieu ne rimunt-re lea 
hannea ceuvresy maia (fest par sa 
grdce quHl couronne aes dom.* 
Au reste^ quoique nous Jusaiona 
de bonnea muvrea, nous rCyfondons 
point notre aalut:^ car fwus ne 
pouvo7iafaire aucune ctuvre qui fie 
aoit aouiliiepar notre chair y et auasi 
digne de punUtony^ et quand nous 
en poitrrions mantrer une, la me- 
moire d^un aeul pechi anffitpour la 
Teeter devant Dieu : de cette mani- 
irenouaaerions toujouraendouteet 
JloUant r^d et Id aana aucune certi- 
tude; et noapauvrea consciences ae- 
raient toujours tourme?itees, si elles 
ne ae repoaaient aur le merite de la 
mort etpaaaion de notre SauveurJ 

Art. XXV. 


and to do of his good 
Let us therefore attend to 
written : W/ten ye shall have rfon 
all those things which are oofi 
mafided you, say we are unproji 
aide servants : we have done thi 
which was our duty to do. 

In the mean time we do nt 

deny that God rewards good worlfl 
but it is through his grace that 1| 
crowns IiIb gifts. Moreover, thoug 
we do good works, we do not foui 
our salvation upon them ; for we c 
do no work hut what is polhited b| 
onr ilesh, and ako punishable ; au 
although we could perform sac 
works, still the remembrance of oQ 
61 n is sufficient to make God rejel 
tliem. Thus, then, we should 
ways bo in doubt, tossed to aa 
fro without any certainty, and oi 
poor consciences would be eon til 
ually vexed if they relied not d 
the merits of the suffering and deal 
of our Saviour, 

Abt. XXV. 


JV^ous erofj07is que lea ceremoni^^ We believe that the ceremoni 
etjigurea de la Loi ont cease d la and figures of the law ceased at tt 

» 1 Cor, iv. 7; Es, xxri. 12; GaL Hi. 5 

1 The8». il 13. 
' Phil ii. 13. 
^ Lut xvii. 10, 
* Matt. X. i2 ; xxr. 84, 86 ; Apoe, iii. 13, 

21 ; Koin. il. 6 ; Apoc. li. II ; 2 Joaa 
TiiL ; Eom. xL 6. 

* Eph. ii. 9, 10, 

• E«. Ixiv. 6, • 
^ Es. xxYui. 10 ; Eom. X. II; HAb.tLi. 



me de Ckristj^ et toutes ovibres J coming of Christ, and that all the 


shadows ai-e accomplished; so that 
the use of tliem mast be aboliehed 
among Chnstiane : jet the truth 
and substance of them remain with 

i^w9t prig Jiiiy de sorU que Vusage 
c^r^ tloit Hre Sti entre lea ChrUiem? 
^rV^^tefois la viriU et la substance 
tm^^zAv en demeurent en Jesus-Ckrist^ 
m^M. ^ui elles out leur accomplme- iis in Jesua Cl^rietj in whom thej 
tFM,^nt; cependant nous usons en-; have their completion. In the 
C€^w^ des tenioignages pria de la I mean time we still use the teBtimo- 
-£oi et dea PraphHea pour n<7ti9 uies taken out of the law and the 
oe^njinner en VEwLngile^ et a i^^i I prophets, to confirm us in the doc- 
M^^^iT rkghr rwtre vie en touie hon- , ti'ine of the gospel j and to regulate 
^^t^te^ d la gloire de DieUj auivant I our life in all honesty to the glory 

Art. XXVI. 


^fo'ua crayona que noua n^avons 

of God, according to his wilL 
Art. XXVI, 


We believe that we have no ac- 
cess imto God save alone through 
the only Mediator and Advocate, 
Jesus ChiiBt tlie righteouB, who 
tlierefore became man, having 
ujiited in one person the divine and 
human natures, that we men might 
liave access to the divine Majeety, 
which access would otherwise be 
barred against ue. But this Me- 
^^i4r^ que le Plve noua a dmini-^XmioTy whom the Fatlier hatli ap- 
^*^T*e ltd et noua, ne noua doit I pointed between him and usj ought 
-^^***^ ep0%bva7iter par sa grandeur^ 
■^^*^^cr notta en faire chercAer un 
^^^^^t^e d notre fantaiaie :^ car il 
2^ a personne m au del ni en 
*^ entre lea crealurea^ qui nous 


\ «^<*C06tf vej's JJi^u^ ainon par un 

L ^^mZ Mtdiateur et Avocat Jeaua- 

■ ^^Ar-ist^ le juaiey* qui pour cetie 

^H ^^uee a He Jail Homme^ unissant 

\ ^^^^€*fnble h^ nature dimne et hvn 

^^^aitu'^ ajin que none hommes 

*^E/^na entree vera la majeate di- 

^^^ne : autrefnent noua n'y auriotia 

J>^i7U cTe^itree, Maia ce Mkiia' 

in nowise to affright os by his 
majesty, or cause us to seek another 
according to our fancy. For there 
is no creature, either in lieaven or 
on earth, who loveth us more than 

<^iil T. 2-4 ; iii. 1 J iv, 10* II j CoL ii. 

» 2 Pier. 1 19. 

* 1 Tim. ii, fi j 1 Jean ii. 1 s Rom. nil 03. 

* O. xiii, 9 ; J^r. iL ia» 33. 



€mie plus que Jhus^Christ,^ le- 
quel^ hien qti^U fat mi lafonne de 
Dieu, s^est anSantz lui-inJhne^ pre- 
nant lafohns {phomme et de ser- 
viteurpour nous^ et ie^t fait en 
toui semblable d sea fr^rea. Si 
done il 'iiou8 falluit trouver nn 
autre intercesseur qui nouB ait 
en affect ion y qui trouveriona-nous 
qui nous aime plus que celui qui 
a fnia sa vie pour nous, lors 7nhne 
que nous etions ses enneniis f^ Et 
s^U en faut trouver un qui ait 
cr^it et puissanee, qui est cdui 
qui en a autant que celui qui est 
oasis d la droite du Pire^ et qui 
a toute puissance au del et en la 
terref* Et qui sera pluiot exanci 
que le propre Fits de Dieu Hen 
aimi f 

La seule defiance done a amenS 
cette coittume de dishonorer les 
saints au lieu de les Aonorer, 
faisant ce que jamais its n'^ont 
^it ni deviande ; mais Font re- 
jeti consiamnient, et selon leur de- 
voir, comme il appert par leurs 
ierits^ II ne faut pas id allequer 
que nous ne sommes pas diynes : 
car il n^est point id question de 
pr^miter nos priires sur notre 
tMffntt6 mais seulement sur Vex- 

Jesns Christ ; xchOy though 
in theforjn of God, yet made 
self of no reputation^ and toam 
upon him Hie form of a maA 
and of a servant for us^ and tp0^ 
made like unto his brethren t^ 
all things. If, then, we ehoukl 
seek for another mediator, wh<l 
would be well affected towarddj 
ufi, whom could we find who loved 
118 more than he who laid dowtf 
hia life for us, even when we weii 
his eiieniiee ? And if we eeek fol 
one who hath power and majesty^ 
wiio is there that hatli m much of 
both as he who sits at the rigi 
hand of his Father, and who hal 
aUjmwer hi heaven and on earth 
And who will sooner be heard th 
the own well-beloved Son of Go<l 
Thei'efore it was only throiag 
diffiden(3e that this practice of dii 
honoring instead of lionoring th< 
saints was introduced, doing tha 
which they never have done na 
required, but have, on the contrary 
steadfastly rejected, according Ml 
their bounden duty, as appears M 
their writings. Neither must wd 
plead here cor unworthinesis ; fol| 
the meaning ie not tliat we shou! 
offer oiu* pmyers to God on accoui 

Jean x. 11 ; I Jean iy, 10 ; Hom* tt. S j 

Eph. iii. 19 ; Jeim xt. 13. 
• Phil ii. 7. 
' Horn. V. 8. 

* Marc xri IQ ; CoL iii. I ; Rom. WiL 33; 

Matt. xU27t xxviii. 18. 
' Act. X. 26: xiv. IS, 



c^ZZ^^ce e^ la dignite de Jesus- 

E^Ar^Uty^ duquel la justice Mt notre 
*4xr lafoL 
C^esi pourqv>ot^ d Ion droits 
.^j)6tre nous voularU oter cetie 
^c^lle craintej on plutot defi- 
€^WM.c^^ nous dit que Jisus-Christ 
tM> €ti fait en tout semblahle d ses 
,/Vi^r^*, ajiu qu^il fCit souveram 
9€Mcr^ficat€ur^ miskrioordieum et 
^fidile p(^ur purifier les pechis du 
Jf^^uple : car parce giiil a eouf 
jf^t etant tent€j il est ausst puis- 
9^ni pour sewurir ceux qui smit 
^^^ies,^ Et puis aprhsj qfin de 
'^oiid donner meiUeur courags 
^<xpprocher prh de lui^ il dit : 
^^otis done ayafit un souverain 
^^^^rificateur^ Jesus FtU de I>ieu^ 
9^i est entre aux eieux^ tenons 
^ confessimi : car nous n^avans 
J^int un souverain sacrificateur 
^'^i ne puisse avoir compassion 
^^ ntks infirmitis, viais qui a ite 
^^^Uc de tneme que nous en touted 
^^*^ses excepts le pichi; allons 
^^^onc avec conjiance au trone de 
^* prdee^ ajm que nous obteniona 
^^^^^^ericorde, et trouvions grace 
^^^t€ir etre aides? Le mime Apo- 
^*^ dit que nous avons liberty 
^^trer an lieu saint par le sang 

of our own wortliiness, but only on 
accoimt of tlie excelleBce and wor- 
thiness of our Lord Jesus Christ* 
whose righteousness is become 
ours by faith. 

Therefore the Aix>stle, to remove 
tliis foolish fear or, rather, distinist 
from us, justly saith that Jesus 
Christ was made like unto his 
brethren in all things^ that he might 
be a merciful and faithful high- 
priest^ to inake reconeiliatimi for 
the sins of tlie people. For in that he 
himself hath suffered^ being tempt- 
edj he is able to succor them that are 
tempted. And further to encour- 
age us, he adds : Seeing, tften^ that 
we have a great highpriest that 
is passed into the heavens^ Jestis 
the Son of God^ let us hold fast 
our profession. For we have not 
a high-pri^si which can not be 
touched with the feeling of our 
irifirfnities ; but was in aU jioints 
tempted like as we are^ yet with- 
out sin. Let us therefore come 
boldly unto the throne of grace^ 
that we may obtain mercy ^and find 
grace to help in time of need. The 
same Apostle saith : Having bold- 
ness to enter into the holiest Iry the 
blood of Jesus ^ let us draw near 
with a true heart infuU assurance 
offaith^ etc. Likewise, Christ hath 

^^nn, ix. 17, 18 1 Jean xvi. 23 ; EpL iii. 12 ^ Act. if. 12 j 1 Cor. i. 31 ; Eph. iL 18. 
^^, u. 17, IB. ' U6b. iv, U-1 6. 




ds Jesus: AUons doncj dit-Uj en 
certitude defoi^ etc} Et encore : 
Christ aperpetueUe sacrificatv/re ; 
dest pourquoi il pent sauver en 
plein ceux qui iapprochent de 
Di^ par luij toujours vivant 
pour intercider pour eux} Que 
faut-il davantagef puisque Christ 
lui-mefne prononce: Je suis la 
vote, la viritiy la vie : nul nepeut 
venir d mon Pere, sinonpar moi? 
A quel propos chercherons-nous 
un autre avocat f^ puisquHl aplu 
d Dieu de nous donner son Fils 
pour itre notre Avocat^ Ne le 
laissons point Id pour en prendre 
un autre^ ou plutdt chercher sans 
jamais trouver : car quaiid Dieu 
nous Va donne^ il savait hien que 
novs etions pecheurs, 

C^est pourquoi, suivant le com- 
mandement de ChHst^ nous invo- 
qnons h Pere celeste par Christ 
notre seul Mediate ur^ comme notes 
sommes enseignes par POraison 
Dominicalt^^ itant assures qtie tout 
ce que nous demanderons au Phre 
en son nom^ nous Vobtiendrons? 

Art. XXVII. 


Nous croyons et confessons une 
seule £glise catholique ou univer- 

an unchangeaNspriedhoody^aks^ 
fore he is aUe also to 9ave them 
the uttermost that come unto Aq 
by hiniy seeing he ever liveth ^ 
make intercession for them, Wl| 
more can be required 9 sinoe Ghr» 
h{m»elf saith : / am the way^ and 
the truthj and the life; no mar^ 
Cometh unto the Father huJt ^ 
me. To what purpose should w< 
then seek another advocate, sino 
it hath pleased God to give n 
his own Son as our Advocate 
Let us not forsake him to tal 
another, or rather to seek afti 
another, without ever being ab 
to find him ; for God well kiw 
when he gave him to as, that \ 
were sinners. 

Therefore, according to the coi 
mand of Christ, we call upon tl 
heavenly Father through Jesi 
Christ, onr only Mediator, as ^ 
are taught in the Lord's Prayei 
being assured that whatever m 
ask of the Father in his nan 
will be granted us. 

. Aet. XXVII. 


We believe and profess one cat 
olic or imiversal Church, wliich 

» Heb. X. 19, 22. 
« H^. vii. 24, 25. 
' Jean xiv. 6. 
•Psa. xliv. 21. 

* 1 Tim. ii. 5 ; 1 Jean u. ] ; Rom. TilL 


* Lac xi. 2. 

' Jean iv. 17; xvi. 23 ; ziv. 13. 



idU^ laguette est une'sainte con- 

frigoiAon et cusemblSe des vrais 

fidHea ChrStienSy attendant tout 

leuT 9alut en JUus-Chtiaty etant 

lavie par eon eang, et eanctiJUe et 

iCsUie par le Saint-Eeprit. 

CeUe £!giUee a etS die le com- 

fyir^ncement du mondey et sera 

a^i-^ Juegu*d la fin^ canme U 

ii^jppert en ee que OhrUt est Roi 

Si^^mdy qui ne peut itre sane su- 

^^U} Et oette eainte jSglise est 

'W^n^ntenue de Dieu contre la rage 

€^ tout le mondef encore que 

jpaur quelque temps elle soit bien 

petite en apparefnce^ aux yeux 

dgs kommeSj et ooinme iteinte;^ 

et^TFime le Seigneur pendant un 

te^t^pe si dangereux qu^itait celui 

d^^^chaby if est riset^ sept mille 

A^^-^nme»y qui vfont pas ployi le 

g^^^iou devant BaaL^ 

Aussi cette sainte £glise finest 
nnt situiey attacASe ni dimitee 
un certain lieu, ou d certahis 
^^enoMiages; mats elle est repan- 
^-ue ei dispersiepar tout le mondcy 
Hard toutefots Jointe et unie de 
eatur €t de volonUy en un mime 
egpritparla vertu de la foi? 

a holy congregation and assembly 
of true Christian believei-s, expect- 
ing all tlieir salvation in Jesus 
Christ, being washed by his blood, 
sanctified and sealed by the Holy 

This Church hath been from the 
beginning of the world, and will 
be to the end thereof; which is 
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 thousaiid men, who had 
not bowed their knees to BadL 

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 
joined and united with heart and 
will, by the power of faith, in one 
and the same spirit. 

>£i, K. 2; Fsa. xIti. 5; cii. 14; J^r. 

'Milt. xxTiii. 20 ; 2 Sam. vii. 16. 
'Xm; /. i^, 88; Fm. Ixxxix. 37, 38; 

'4fiitt xTi. 18; Jean xvi. 38; Gen. 
xoL 1 7 ; 2 llm. ii. 19. 

* Luc xii. 82 ; Es. i. 9 ; Apoc. xii. 6, 14; 

Luc xvii. 21 ; Matt. xvi. 1 8. 

* Rom. xii. 4 ; xi. 2, 4 ; 1 Rois xix. 18 ; 

£8. i. 9 ; Rom. ix. 29. 
' Act. iv. 32. 

* Eph. iv. 3, 4. 



Art. XXVm. 


Nofia crayons que puiaque cette 
saints assembles et congregationj 
est VassemhUe des sauv6sj et quHl 
riy a point de salut Ivors cTeUe^^ 
que nulj de quelque Uat et qua^ 
lite quHl soity ne se doit re- 
tirer d part pour se contenter 
de sa personnel mais tous en- 
semble s^y doivent ranger et 
unirj entretenant Vunite de 
V^glise^ en se soumettatit d son 
instruction et discipline^ ploy- 
ant le col sous le joug de J6sus- 
CAristy* et servant d Pedijfkation 
des frirsSj selon les dons que 
Bieu a mis en euXy comme mem- 
bres communs d^un mhne corps ;^ 
et, afin que cela se puisse mieux 
garder, (Sest le devoir de tous 
Jidiles^ selon la Parole de Dieu, 
de se separer de ceux qui ne 
sont point de VlSglise^ pour se 
ranger d cette assembleey en quel- 
que lieu que Dieu Fait misSy^ 
oicore que Us magistrats, et les 
edits des Princes f assent con- 
traires, et que la mart et pum- 
tio7i corporeUe en dependU? 



We believe, sinoe this holy ea^ 
gregation is an assemblage of tfaoiQ 
who are saved, and out of it thei^ 
is no salvation, that no person of. 
whatsoever state or condition ki^ 
may be, ought to withdraw himsel^^ 
to live in a separate state from it 
but that all men are in duty boDn^ 
to join and unite themselves with^ 
it; maintaining the nnity 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 hum 
given them. And that this may b^ 
better observed, it is the duty of aH 
believers, according to the Word of 
God, to separate themselves from 
tliose who do not belong to the 
Church, and to join themselves to 
this congregation, wheresoever God 
liath established it, even though the 
magistrates and edicts of princes be 
against it ;• yea, though they should 
suffer death or bodily punishment. 

» 1 Pier. iii. 20 ; Joel ii. 32. 

• Act. ii.40; Es. Hi. 11. 

» Psa. xxii. 23 ; Eph. It. 8, 12 j Hft. il 

'-Psn.ii. 10-12; Matt. xi. 29. 

* Eph. iv. 12, 16 ; 1 Cor. xii. 12. etc. 

• Act. ii. 40; Es. liL 11 ; 2 Cor. Ti. 17; 

Apoc. xviii. 4. 
^ Matt xii. 80; xziv. 28; Es. xlix. 22 ; 
Apoc. xvii. 14. 

• Dan. iii. 17, 18; vi. 8-10; Apoc xir. 

14 ; Act. iv. 17, 19 ; zriL 7 \ xriii. 18. 



^insi t&m oeua^ qui s^en re- 
^i^^ent^ Off. ne s-y rangent^ contra- 
w^d^nt a l^ordonnance de 2)teu, 

Abt. XXIX. 
i>s Moni irsiuB ecclssls. 

^ZVotrf eroyona qt§*il faut hien 
€:f^Z4g€mment diseemer^ et av^ 
*o#«.iie prudence par la Parole de 
^£^i^u^ qt^Us est la vraie £glue^ 
«i oauae que touiee lea eeetes qui 
^^^wm4 aujourd^hui au monde se 
r^^^^tsvrent de ee nomt d^MJglise. 

^otts ne parlone pas id de la 
^npagnie des hypocrites qui aont 
'^'^^Hs parmi les bone m V^glise^ 
^^ cependant n^en sent pointy bien 
9^ils y soient presents quant au 
^^otjw/^ mais nous parlons de 
^'ietm^4er le corps et la com- 
^^"^union de la vraie jSqlise d^a/MO 
^^tties auires sectes qui se disent 
^re V£glise, 

Les marques pour connuUre 
w» vraie Mqlise sont telles : 
^^ r^glise use d^ la pure pri- 
^^couion de VEvangile;'^ si elle 
***^ de la pure administration 
^^^ sacrements^ eomme Christ 

sacrements^ eomme 
CB ordanfies ;^ si la discipline 
^^^^^^eiastique e^t en ttSage pour 

Therefore all those who sepa- 
rate themselves from the eame, or 
do not join themselves to it, act 
contmry tu the urdiuanco of God* 

Art. XXIX, 


We believe that we ought dili- 
gently and circumspectly to dis- 
ceni from the Word of God 
which 18 the true Chnrch, since 
all sects which ai-e in tlie world 
asfiume to themselves the name of 
the Cliurch, 

But we speak here not of the 
company of hypocritee, who ai*e 
mixed in the Church with the 
good, yet are not of the Church, 
thoiigli externally in it; but we 
say that the body and communion 
of the true Church must be dis- 
tinguished from all sectB who call 
tliemselves tlie Church » 

The marks by which die true 
Church IB known are these ; If 
the pure doctrine of the gospel is 
preached therein; if she maiutains 
the pure administration of the sac- 
raments as instituted by Christ ; if 
church discipline is exercised iii 
punishing of sin ; in short, if all 

* Mtttt. xiiu 22 ; 2 Tim. it. 18-20 ; Rom. ix. 6. 

* Jeaio X, 27 ; Eph. iL 20 ; Act. xvii Jl J 2 ; Col, i, 23 ; Jean Tiii. i7. 
■ Matt, xxyiii, 19 ; Luc xxii. 11*, etc. ; 1 Cor. xi, 23, etc. 



mniger les vices^^ B^ef^ si on 
se re^le selon la pure Parole de 
Dleu^ rejetant toutes choses eon- 
traires d elle^ tenant Jisus-ChrUt 
pour le seal dief? Par cela on 
pent Hre assure de eonnattre la 
vraie jSglise^ et rCest le devoir d-au- 
cufi d'en Hre separi, Et quant d 
eeiue qui sont de r£glue^ on les 
pent connaHre par les marques 
des VhrHiens ; savoir par lu 
Jbi^* et quandy ayant recu un 
seul sauveur Jesus- Christ^ ils 
faient U pichi et suivent jus- 
iice^ amiant le vrai Dieu et 
ieurs prfH^/iaifis, sans se detour- 
ner d droite ou d gauche^ cruei- 
Jlant Uur chair avec ses fails ;'^ 
non pas iotttefois qtt^il n^y ait 
une grande injirmite en euZy frtais 
ils €onibatt€7it contre par PEs- 
prity tons les jours de leur vit^ 
ayant eontimiellement re^nrs au 
sang^ a la mort^ passion et obeis- 
'Sanee du Seigneur Jesits^ par le- 
quel its ont remission de Ieurs 
pichis en la foi en lui.^ 

Quant d hi fausse tlglise^ die 
"iaitrihue d elle et A ses ordon- 
nances plus d^autorite ju'eJ la Pa- 
role de Dieu}^ Elle ne veut pas 

things are managed according 
the pui*e Word of God, all thin ^^ «ig| 
contrary thereto rejected, aD^=:K:^d 
Jesus Christ acknowledged as tkiX ^e 
only Head of the Church. Her*'— mLuie^ 
by the true Cliureh may certaini Mnly 
be known^ from which no rna^^ .an 
lias a right to separate himseUT^K 
With i^espect to those who aiK^^are 
members of the Church, they mar^r-By 
be known by the marks of Chrij^b i^- 
tians, namely, by faith ; mi^ i '^ 
when they have received Jesi^^"*^ 
Christ the only Saviour, they avo^^ '^^ 
sin, follow after righteousnesg, lo\ 
the true God and their neigh bo 
neither turn aside to the right 
left, and crucify the flesh with tl 
works tliereof. But this is not i 
be understood as if there did ni 
remain in them great iniirroitie 
but they fight against them throng 
the Spirit all the days of their li: 
continually taking their refuge 
the blood, den!h, passion, and ot 
dience of our Lord Jesus Christ, i 
whom they have remission of sin 
through faith in hitn. 

As for the false Church, d:^ 
ascribes more power and antlioriP^ ^^ 
to herself and her ordinances Hia 
to the Word of God, and wll n<^ 

I Matt, xviii. 1 ft^lS ; 2 Theas. ili. 14, 15. 
' Mfttt. xxviiu 2 ; Gul i 6-8. 

• Eph. L 22, 23 ; Jcrti x. i, 5, 14. 

• Kph. i. 13 ; Jean xdL 20. 
' 1 Jean iv. 2, 

• 1 Jean iii, 8-10, 

' Bom. vi. 2 ; Gul y, 24. 

* Kom. vii* 6, 17, etc. ; GftL t» 17. 




i^aseujettir au Joug de ChristJ 

^Ue n^athninutre point lea aacre- 

fi€fU^ aehm qu6 Vhriat a ordonne 

%par aa Parole ; mats elle y ajoute 

€i diminvs^ comme il lui plait ; 

ae fonde aur les hommea j>h(^ 

iue anr J^e^ua-O/triat / eUeperaiciite 

\qui vivent aaintement adon la 

JParoU de Dieu^ et qui la repren- 

^^ent de sea vieea^ de aea avarices de 

^^9 idolMries? Ces deux Egliaea 

I mom mates d connaUre pour lea 

^^^^i^tinguer Fune de Fautre. 

^m JVous crayons que cette vraie 
^^^liae doit Hre gouvemee aelon 
"* jndice spirituelle que noire 

A&T. XXX. 



^^yneur nous a enaetgnee par aa 

fiiibmit herself to die yoke of 
Christ. Neitlier does she admin- 
ister tlie Sacraments, as appointed 
by Christ in his Word, but adds to 
and takes from them as she thinks 
proper; she I'elietk more upon 
men tlian upon Christ ; and perse- 
cutes those who live liolily ac-1 
cording to the Word of God, and 
rebuke her for her errors, covet- 
ousness, and idolatry, Tliese two 
Chm^clies are easily known and dis- 
tinguished from each other. 

Art. XXX 



We believe that this true Clmreb 
must be goveraed by tlie epiritnal 
polit^y which our Lord has taught 
us in hisWord— namely, that there 
must be Ministers or Pastors to] 
preach the Word of God, and to 

^^ctrole : aavoir quHl y ait des 

-^^inistres ou Paateurs pour pre- 

*«^r la Parole de Dien et a^m/- administer the Sacrameuts ; also 
^^'fstrer hs sacrefneniSf'* qu-il y ait eldevB and deacons, who^ togetlier 
**^««i des SurveiUants et des Dia- ) with the pastors, form the council 
^^esypour Ure avec lea /*<3f^2<r^, |of the Church; that hy tliese means 
^^^^^ime le aenat de r£gliae,^ et par ' the true religion may lie preserved, 
^^^ moyen eoriserver la vraie re- ' and the true doctrine every w^here 
•^*o«, et /aire que la vraie doc- propagated, likewise transgressom i 
**^^e ait son coura^ et auaai jt^^s punished and restrained by spirit* 
^^* Aommes tncieux aoien t corri' Uml means; also that the poor and 
^^* ^mpiritnelle^nent^ et tenua ^^!/*| distressed may be relieved and 

^w. il. 3. 

^ po^ xii. 4 \ Jean xvi 2, 
^lioc* zviL 3,4,6. 

* Eph. iv, 1 1 ; I Cor. iv. !♦ 2 ; 2 Cor. y. 

20; Jean xx, 28; Act. xxvl. 17, 18; 

Lqc X. 16. 
' Ace. vi. 8 ; xiT. 28. 

bride ;^ q^n at^si que lea pauvres 
et tons cffliges soient secourus ei 
mn4oU$j selvn quHh en ont besoin, 
iPar €6. moyen toutes chases iro?it 
Hen et par ban ordre en V^glise^ 
quand de teh persoTinages seront 
Uus Jidkhs et 8elo?i la rigle qu^eti 
donne saint Paul d Timothie.^ 

^m rocA 

Art. XXXI. 


^ous croyons que les Mini sires 
de la Parole deDieti^ les Anciefia^ 
et les Diacres,^ doivetit itre elus 
en leurs offices par eUction Ugi- 
Hme de FEglise^ avec Pinvocation 
du nam de Dieu^ avec ordre^ 
eomme l^ Parole de Dieu en- 
$eigne, Chacun done doit bien 
fe donner garde de lingerer par 
moyens illicites^ mats doit aiten- 
dre le temps quHl soil ap^JclS de 
Dieu^ ajin qrCil ait le temoignage 
de sa vocation, pour etre certain 
et aSHuri qu^elle est du Seig?ieur, 

Et quant aux Minisires de la 
Parole^ en quelque lieu quails 
soient, ils out une mhne puis- 
sauce et autoriti, etant tons Mi- 
nistres de Jhus-Ghrist^ seul 
Eveque universel et seul Chef de 

comforted, according to their n^ 
cessities. By these means eve^K^— jtj 
thing will be carried on in tK^-he 
Church with good order and dj^^e- 
ceney, when faithful men fl' Tnm 
chosen, according to the rule pE«r'^:3re- 
scribed by St. Paul to Timothy* _ -^, 

Art. XXXL 


We believe that the MiniBters 
God's Word, and the Elders a. 
Deacons^ ought to be chosen 

5 of 


their respective offices by a lawt ^^^"1 
election of tlie Church, with e^^^ ^^1- 
ing upon the name of the Lot: *^ru. 
and in that order which the Woc::^^^'^ 
of God teacheth* Therefore eve=— ^7 
one must take heed not to intru ^^^"1^ 
himself by Indecent means, but ^ ^ 
bound to wait till it shall plea^ Q^ — 4oa 
to call him ; that he may have tes^^*^' 
mony of his calling, and be cena^^^*" 
and assured that it is of the Lok^S^^* 
As for the Ministers of GoC^^^ 
Word, they have equally the sair^^^^^^ 
power and authority wheresoev-""^*"^ 
they are, as they are all Minist^^^^ 
of Christj the only universal Bi 
op, and the only Head of 

' Matt xnWl 17; 1 Cor. v. 4, 5, 
» 1 Tim. iii. 1 , etc. i Tit L 5, etc 

* 1 Tim. \\ 22. 

• Act. vi, 3, 

* J^r. xxui. 21 ; H^b. t. 4 ; Act i. 23; xiii 2.^ 
« 1 Cor, iii 9 ; fl Cor. v. 20 ; Act— 
xxvi.16,17. [23; CoLLlS^ 

' 1 Pier, a 25 ; t. 4; £«. Ld. 1; £|ih. i^ 



De pluSj ajin que la saini or- 

ionnance de Dieu ne puisse Ure 

ffioUe ou venir d nUpriSj notia di- 

toM que chacun doit avoir les 

Mi^^tree de la Parole et le» An- 

eiens de FEglise, en miguliire 

estimey pour Posuvre quelle Jvnt, 

et Ure en paix avee eux, sane 

fnnrmure^ dSbaty ou contentions^ 

i^'utant que f aire ee peut 

Art. XXXII. 
db fotestatb sccle8ls in conbendib 


Nous croyone cependant que 

bien qu^il soit utiie et bon aux 

ffouverneurs de Vtlgliee d^etablir 

^ dieposer certain ordre entre 

eua:, pour Fentretiefi du corps de 

PjSglieej its ee doivent toutefoia 

^£^n garder de dioliner ale ce que 

GViri^ notre eeul Mattre nous a 

t^wdannL^ CPeet pourquoi nous 

^r^etone toutes inventions hxt- 

^^^aines^ et toutes lois qu^on vou- 

4£rait introduire pour servir 

/>teu, tt par eUes Her et itreindre 

les censciences en quelque sorte 

qae ce soit} 

Nous recevons dono seulement 
ce qui est propre pour garder 
et rwurrir concorde et union, et 

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 Eldei-s 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. 

Akt. XXXII. 


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 tlie body of the 
Church ; yet they ought 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 

' 1 Thess. T. 12,13; 1 Tim. v. 17; H^. xiii. 17. 
' CoU ii. 6, 7. 
' I Cor. vu. 23 ; Matt. xv. 9 ; Es. xxix. 13 ; GaL v. 1 ; Rom. xvi. 17, 18. 

yOL. III.— E E 



entretenir tout en VohUssance de 
Dieu: d quoi est requue Vex- 
commuTiication faite ndon la 
Parols de IHeu^ aveo ce jt*i e^i 



Jfous crayons que noire hon 
D^ieu ayant igard d noire rudeme 
et infirmiUy nous a ordonnt des 
SacrementSj j}our sceller en twus 
see jproineeees^ et none it re gages 
de la bonne volonti et grace de 
Dieu envers nouSj et auss^i pour 
nourrir et soutenir notre foi ; 
lesqueh il a ajoutes d la parole 
de V3mngiley pour inieux reprt- 

gospel, the better to present to 
senter d nos sens extSrieurs^ tani'Qeu&e^^ both that which lie sigiii; 

lueu in obedience to Go<L For t 
puriKJse excommunication nrr'lin m^^*— ^^ 
discipline is reqiiieitCj with the sev 
eral circumstances belonging to i* 
according to tiie Word of God. 



We believe that oar graeioi 
God, on HCGOUDt of onr weakni 
and iutirmities, hath ordained t 
Saeramenta for us, thereby to & 
iiiito iiB his promises, and to 
pledges of tlie good will and 
of God towards ns, and also to noi 
isli and strengthen our f aitli^ whi 
ho hath joined to the worf of t 

ce quHl nous donne d entendre 
par sa Parole, que ce quHl fait 
interieurement efi nos cmurs^ en 

to us by his Word, and that whi- * 
he works inwardly in our hea^c^'tAl 
thereby assuring and coniirming^ *^' 

ratifiant en nous le salxit qn'il us the salvation which he imp»^ ^"^ 

nous communique. Oar ce sont 
signes et sceaux visiMes de lu 
chose intirieure et invisible^ moy- 
ennant lesquels Dieu ophre en 
nous par la ve7*tu du Saint- 
Esprit Lts signes done ne sont 
pas vains et mdes pour nous 
tromper et decevoir ; car Us ont 
JesuS'Chnst pour leur verite, 
sans lequel ils ne seraient rien} 

to us. For they are visible si^T^^ 
and seals of an inwaixl and ini^i^*" 
ble thing, by means whereof G^<^ 
worketh in us by the power of "fcl^* 
Holy Ghost. Therefore the n^gP^ 
are not in vain or insignificant*- ^^ 
as to deceive us. For Jesus Ch 
is the true object presented by the 
without whom they would be of 

* MatL xviu. 17; 1 Cor. t. 6 ; I Tim. i. 20. 
»Kora. iv. 11; Gen, ix, 13; xWL U, 
*ColiLll,!7; 1 Cor. v. 7. 



De phh9^ nou9 nous contentons 

€?<* fwmbre des sacremenU que 

4^Ari8t notre MaUre nous a ordon- 

#2^,- Issquels ne sont que deux 

j^^iilementf aavoir le sacrement du 

^JSTapteme et de la Sainte Cine de 

^y^Ssu9' Christ} 


Art. XXXIV. 



^ous eroyons et confessons que 
^f^^mus-Christy qui est lu fin de la 
JL>o%^ par son sang repandu, a mis 
^TMr d touts autre efusion de sang 
9'^€fn pourrait ou voudrait Jizire 
,I>o^r propitiation, ou satisfac- 
tion des pechSSj et ayant aboli la 
^it^conciaion qui se faisait par 
^^ng^ a ordonni au lieu dwells le 
^^<^rement du Bapterne^ par lequd 
'^^oits sotmnes re^s en VjSglise de 
JHeu^ et separes de tous autres 
J>^uples et de tovtes religions 
^^^angireSf pour etre entihrement 
^^^iis d lui^ portant sa marque 
^ mm enseigne: et novs sert de 
^^^oignage quHl nous sera Diett 
^ Jamais^ nous itant Ph*e pro- 
J^ice, II a done commands de 
^^^J>tiser tous mux qui sont siens^ 
^^ nom au Pire et du File et 
**** Saint' Esprit y^ avec eau pure : 
^^"Us signijiant par cela que 
^^^^^7ne Peau lave les ordures du 

Moreover, we are Batifified with 
the number of Sacraments which 
Christ our Lord hath instituted, 
which are two only, nameljj the 
Sacrament of Baptism, and the 
Holy Supper of our Lord Jesus 

Art. xxxnr. 


We believe and confess that Je- 
sus Christ, who is the end of the 
law, hath made an end, by the 
shedding of his blood, of all other 
slieddiDgB of blood which men 
could or would make as a propiti- 
ation or satisfaction for sin ; and 
that he, having abolished circum- 
cision, which was done with hlood, 
liath instituted the Sacrament of 
Baptism instead tliereof, by which 
we are received into the Church 
of God, and separated from all 
other people atui strange religions, 
that wc may wholly belong to him 
wliose ensign and banner we bear, 
and which serves as a testimony 
unto us that he will forever be our 
gracious God and Father, There- 
fore he has commanded all those 
who are his to be baptized with 
pure water, in the name ofilie Fa- 
ther^ and of t^te Son^ and of tJie 
Holy Ghost : thereby signifying 

' Col. ii, 1 1 J 1 Pier, iii, 21 ; 1 Cor x. 2. 
• Matt. xxYiiL 10. 



guand eUe est ripwMhue aur 
Inotis, laqueUe cmsH est vue 8ur 
le corps du baptise^ et Varrose; 
ainsi le sang de Christ par le 
Saint'Esprit^ fait le mime inU- 
rieurement en Vdme^ Varrosant et 
nettoyant de see piches et notts 
reffinirant ^enfants de colere en 
enfants de Dieu ;* non pas que 
Veau mathiMe fosse cda, mais 
dest Parrosement duprecieux sang 
du File de Dieu^ lequel est notre 
Mer JSougSj par laquelle il nous 
Jbut passer pour sartir de la 
tyrannie de Pharaon^ qui est le 
diablsy et entrer en la terre spir- 
ituelle de Canaan. Ainsi les 
Ministres nous donnent de leur 
part le Saorement et ce qui est 
visible:^ mais notre Seigneur 
donne ce qui est signifie par le 
Sacrementy savior les dons et 
grdces invisibles^ lavanty purijlanty 
et nettoyant nos dmes^ de toutes 
ordures et iniquites,* renouvelant 
nos cceurs et les remplissant de 
touts consolation, nous donnant 
vraie assurance de sa bonte pa- 
temdlCj nous revetant du nouvel 
homme et nous depouUlant du 
vieil homme avec tous ses faits.^ 
Pour cette catcsey nous crayons 
que quiconque j>retend parvenir d 


to 118^ that as water washeih awv^ 
the filth of the body, when poar^ 
upon it, and is seen on the body ^ 
the baptized, when sprinkled tipi^Q 
him, 80 doth the blood of Ghiict, 
by the power of the Holy 6h(Mr^ 
internally sprinkle the soul, ilimm^^ 
it from its sins, and r^enerate a -^ 
from children of wrath unto dul . 
dren of God. Not that this is ef-^ 
fected by the external water, huts' *^^ 
by the sprinkling of the precioos^^'^ 
blood of the Son of Grod ; who is^i^ k 
our Red Sea, through which we: 
must pass to escape the tyranny 
Pharaoh, that is, the devil, and toc^co 
enter into the spiritual land of Ca>^^ 
uaan. Therefore, the Hinister^BK 

on their part, administer the Sacr^^ 

ment, and that which is visible, bat -^9^ 
our Lord giveth that whieh is tig. 
nified by the Sacrament, namelj, 
the gifts and invisible grace; wash- 
ing, cleansing, and purging onr 
souls of all filth and unrighteous- 
ness ; renewing onr hearts and fill- 
ing them with all comfort ; giving 
unto us a true assurance of his fa- 
therly goodness ; putting on us the 
new man, and putting o£F the old JE>Mld 
man with all his deeds. 

Therefore, we believe that even^ .my 
man who is earnestly studious q- ^— ^^^ ^ 






» 1 Cor. Ti. 11 ; Tit. Hi. "> ; Heb. ix. 14 ; 

1 Jean i. 7 ; Apoc. i. 0. 
^ Jean xix. 34. 

' Matt. iii. 11 ; 1 Cor. ilL 5, 7; Rom. vi. 3. 
* Eph. V. 26 ; Act. xxii. 16; 1 Pier. iii. 21. 
^ Gal. iii. 27 ; 1 Cor. xiL 1 8 ; Eph. W. 22-24. 



^ la vie itemdle doit Ure une foia 

- lapti^ d^un eeul hapUme^ sans 

Jamais Is rHUrer:^ car aussi 

nous ne jfouvons naitre deux 

faii, Et toutefois ce bapUms ne 

proJUepas seulement qiuind Veau 

est sur nous^ et que nous la re- 

cevonSj mats prqfite tout le temps 

de noire vie? Sur ceci nous de- 

testons Verreur des Anabaptistes^ 

qui ne se eontentent pas d^un 

seul baptSme une fois reguj et en 

outre eondamnent le hapt&me des 

p^its enfants des fiddee^ Usquds 

fu?us croyons devoir itre baptises 

e^ scellis du eigne de Palliance;^ 

e€>mime les petite enfants Haient 

a^TConeie en Isra^l^ sur les m&mes 

jg^'Tomesses qui sont faites d, nos 

^w^foiHts. Et aussi d la virite 

^Z^rist via pas moins ripandu 

.^^m sang pour laver les petite enr 

^ nts desjldilesj qu^il a fait pour 

^49 grands;^ (feet pourquoi Us 

Solvent reeevoir le eigne et le 

sacrement de ce que Christ a fait 

jcuf eux: comme en la loi le 

Srigneur commandait qu^on leur 

emmuniqudt le sacrement de la 

mrt et passion de Christy quand 

iU daient nouveau-nSs, en offrant 

four eux un agneau qui itait le 

iocrement de Jieus-Christ? Et 

obtaining life eternal ought to be 
bnt once baptized with this only 
Baptifitn, without ever repeating 
the same : since we can not be born 
twice. Neither doth this Baptism 
only avail us at the time when the 
water is poured upon us and re- 
ceived by us, bnt also through the 
whole course of our life. Therefore 
we detest the error of the Anabap- 
tists, who are not content with the 
one only baptism they have once 
received, and moi*eover condemn 
the baptism of the infants of be- 
lievers, who, we believe, ought to 
be baptized and sealed with the 
sign of the covenant, as the chil- 
dren in Israel formerly were cir- 
cumcised upon the same promises 
which are made unto our children. 
And, indeed, Christ shed his blood 
no less for the washing of the chil- 
dren of the faithful than for adult 
persons ; and, therefore, they cmght 
to receive the sign and sacrament 
of that which Christ hath done for 
them ; as the Lord commanded in 
the law, that they should be made 
partakers of the sacrament of 
Christ's suffering and death shortly 
after they were bom, by offering 
for them a lamb, which was a 
sacrament of Jesus Christ More- 

'lCuvxvil6; Matt. xxriU. 19 ; Eph. 

if. 5; H^b. ▼!. 2. 
'AetiLS^', vilLie. 
'iSm. aLiac. 14 ; 1 Cor. yu. 14. 

*Gen. xvii. 11, 12. 

» CoL ii. 11, 12. 

* Jean L 29; L^r. xiL 6. 



de plus ce que faUait la circon- 
cision au j[>euple jtfdaique^ le 
BapUme fait le mime envers noe 
enfants : (fest la cause pourquoi 
saint Paul appeUe le BaptSme la 
Oirconcision de Christ.^ 

Art. XXXV. 


Ifous crayons et confessons que 
notre Sauveur Jisus-Christ a or- 
domi6 et ifistitui le sacrement de 
la saints Chie^ pour nourrvr et 
sustenter ceux qu^il a dijd r6g6- 
nires et entSs en sa famiUe^ qui 
est son ^glise. Or ceux qui sont 
rSg6n4res ont en eux deux vies ;^ 
Vune corporeUe et temporeUe^ la- 
quelle its ont apportie dis leur 
premiire naissance, et est commune 
d tous; V autre est spirituelle et 
dlestCj laqueUe leur est donnee en 
la seconds naissance,^ q^d se fait 
pa/r la parole de Vtlvangile^ en 
la commtmion du corps de Christ, 
et cette vie n^est commune qu^aux 
eltis de Dieu? Ainsi Dieu nous 
a donnepour Ventretien de la vie 
corporelle et terrestre un pain ter- 
restre et mathidj qui est propre 
d cela, leqicel pain est commun d 
tous, commie aussi est la vie ; mais 

over, what CircnmciBion 
the Jews, that Baptism is to ^q 
children. And for this reasoz 
Panl calls Baptism tlie Oircum 
cision of Christ 

Art. XXXV. 


We believe and confess that on 
Saviour Jesns Christ did ordaii 
and institute the Sacrament of th 
Holy Supper, to nourish and su] 
port those whom he hath alreaj 
regenerated and incorporated in^i 
his family, which is his Churc: 
Now those who are regenerate 
have in them a twofold lifia^ thi 
one bodily and temporal, wind 
they have from the first birth, an< 
is common to all men ; the othe 
spiritual and heavenly, which i 
given them in their second birtl 
which is effected by the word c 
the gospel, in the communion c 
the body of Christ; and this lii 
is not common, but is peculiar t 
God's elect. In like manner Oto 
hath given us, for the support c 
the bodily and earthly life, earthl 
and common bread, which is sul 
servient thereto, and is common t 

> Col. ii.ll. 

' Matt. xxvi. 26 ; Marc xiv. 22 ; Luc 

xxii. 19 ; 1 Cor. xL 23-25. 
' Jean iii. 6. 

* Jean iii. 5. 

» Jean v. 28, 25. 

* 1 Jean t. 12 ; Jean x. 2S. 



po^f eniretenir la trie qriritueUe 

et eiterie qui se trauve dans lea 

jSdSef^ il letir a envcyi un pain 

vivant qui eat deecendu du cielj 

satoir Jesue-Ohristy^ lequd nour- 

rii et entretient la vie apirttuelie 

des fdJdee^ itant mangij afeet-dr 

dire ajppUquk et re^u par la foi 

en Veaeprit} Pour nous figurer 

ce pain epirituel et ctteete, Christ 

€S €)rdonni un pain terrestre et 

ffi^Ue qui est sacrement de son 

Ci^^ySj et le vin pour sacrement 

g^ son sa^g^ pour nous certifier 

fmMr^dkussi vcriiablement que nous 

g^^^Hons H tenons le sacrement en 

r^^M mainSy et le mangeons et bu- 

'^^^^M en nos houchesj dent puis 

^ji^gyris notre vie est sustentSe^ aussi 

^x^'yiiment par la foi (gui est la 

^nain et la bouche de noire dme) 

T%oM« recevons le vrai oorps et le 

vrai sang de Christy notre seul 

Sanvsur, en nos dmeSypour notre 

vftd qrirituelle.^ 

Or ^^t une chose assurie que 
Ji»us;Christ ne nous a pas re- 
conmande ses Sacrements pour 
niami: partant il fait en nous 
tout te. qu^U nous reprisente 
par ees signes sacris; encore 
jpju la maniifd ouffepdsse' notre 
eniendementy et nous spit incom- 

all men, even as life itself. Bat 
for the support of the spiritual and 
heavenly life which believers have, 
he hath sent a living bi*ea(l, which 
descended from heaven, namely, 
Jesus Christ, who nourishes and 
strengthens the spiritual life of be- 
lievers, when they eat him, that is 
to say, when they apply and receive 
him by faith, in the Spirit Christ, 
that he might represent unto us 
this spiritual and heavenly bi'ead, 
hath instituted an earthly and vis- 
ible bread as a Sacrament of his 
body, and wine as a Sacrament of 
his blood, to testify by them unto 
us, that, as certainly as we receive 
and hold this Sacrament in our 
hands, and eat and drink the same 
with our mouths, by which our life 
is afterwards nourished, we also do 
as certainly receive by faith (which 
is the hand and mouth of our soul) 
the true body and blood of Christ 
our only Saviour in our souls, for 
the support of our spiritual life. 

Now, as it is certain and beyond 
all doubt that Jesus Christ hath 
not enjoined to us the use of his 
Sacraments in vain, so he works 
in us all that he represents to us by 
these holy signs, though the man- 
ner surpasses oiir imderstanding, 
and can not be comprehended by 

' Jeao ri. 68. 

» Marc ri. 26. 

• 1 Cor. X. 16, 17; Eph. iii. 17; Jean vi. 85. 



pHkensibU^ eomme Voperation 
de V Esprit de Dieu eat secrete 
et inconipreheTisiblc, Cependant 
nous ne nouB irompons pas en 
disant que ce qui eat ma/nqi eat le 
propre et naturel cctrps ds Ck'riatj 
et son propre sang ce qui est bu;^ 
mais la manikrepar laqueUe nous 
le mangeons^ n^est pas la louche 
mais V esprit par la foL Ainsi 
Jesus-Christ demeure toujours 
oasis d la droits de Dieu son 
Pire dans les cieux^ et ne laisse 
pas pour cela de ae oammuni' 
quer d nous par la foL Ce ban- 
quet est une tabls spirUuelle mi 
laqueUe Christ se communique d 
nous avec tons ses biens, et nous 
fait jouir en eUe^ tant de lui- 
vieme que du merits de sa viort 
et passion y^ nourrissantj forti- 
fiant et oonsolant noire pauvre 
dme dhoUSjpar le manger de sa 
chair^ et la soulageant et recreant 
par le breuvage de SQn sang} 

En outrSy bien que les sacrements 
soient conjoints d la chose signi- 
jEfe, ils ne sont pas toiitefois re^ 
gus de tous aveo ces deux chases: 
le michant prend bien le sacr^ 
msnt d sa condamnation ;^ mais 
il ne re^itpas la verite du sacre- 

as, as the operationB of the Holy- 
Ohost are hidden and incompre- 
hensible. In the mean time vr^ 
err not when we eay that whs 
is eaten and drunk by us i& tl:^^^ 
proper and natural body and tt:m^ . 
proper blood of Christ. But tt^fc 
manner of onr partaking of 
same is not by the mouth, btit 
tlie Spirit through faith. Tht 
then, tlioiigh Christ always sits 
the right liand of his Father 
the heavena, yet doth he not, thei 
fore, cease to make ns partakei'S 
himself by faith. This feAst i&- 
spiritual table, at which Chr i 
oommnnicates himself with all 
benefits to ns, and gives ns there 
enjoy both himself and the mer^ -« ' 
of his sufferings and death, no*:^*^" 
ishing^ strengthening, and comfo^ ^x^ 
ing onr poor comfortless souk, ^■^J 
the eating of his flesh, quickeni^^'^S 
atid refreshing them by the drii"''^*^' 
ing of his blood* ^M 

Farther, though the Saerame^^^^^^ 
are connected with the thing s ^^^' 
nified, nevertheless both are 1::=^^* 
received by all men : the i*^ ^^^ 
godly indeed receives tlie Sac 
ment to hia condemnation, but 
doth not receive the truth of t^ 

• Jean vi, 65, &fi ; 1 Cor. %. 16. 

• Act. iii. 21 ; Marc xvi, 10 ; Ma«, xxvl Ih 

■ Matt. XX vi. 26, etc. ; Luc xxii. 19, 20; 1 Cor. x. 2-4. 
*Es. Iv. 2; RotM.viii. 22,23. 

• 1 Con xi. 29 ; 2 Cor. ti. 14, 15 j 1 Cor. ii. 14, 



j^i^nt; camme JwUu et Simon le 

ffi,agicien recevaient bien tous 

d^tix le saoremenij mais non pas 

Cfhrisi^ qui y est aigf^fii : ce ^ti 

0gA muUfiient oommimiqu6 atix 

j^SdHee. Finalement notis rece- 

tu^nB le eaini eacrement en Vas- 

m^fnUie du petsple de Dieu avee 

JkfwmilUi et rivirence^ en faiaant 

^fw^re nous une eainU mimoire de 

2es mart de Christ notre Sauveur 

^Mvec actions de (piioesj et y fai- 

^ons confession de notre foi et 

rdiffian ckritienne. C^est pour- 

ftsai ntU ne se doit presenter qu^il 

M^ se soit bien iprouvi soi-mime, 

4S^ peur qu^en mangeant de ce 

p^m^y et buvant de oette coupe^ il 

mange et boive son jugement} 

Trrfj nous sommespar t usage de 

saint sacretnent hnus d un ar- 

nt amour envers Dieu et nos 


En quoi nous r^etons toutes 

^^^ brouilleries et inventions 

damnables que les homtnes ont 

^outies et tnflSes amx saore- 

^mmUyComme profanations^ et di- 

%im qu^on se doit contenter de 

L fofdre que Christ et see Ap6tres 

■ ^ wm en ont enseignSj et parler 

W cmme Us en ont parlL 

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 
i-everence, keeping up among ns 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 

Thei'efore, we reject all mix- 
tures and damnable inventions, 
which men have added unto and 
blended with the Sacraments, as 
profanations of them, and aiBSlrm 
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. 

'ActiL42; aL7. 






Ifoxis croyona que notre hon 
Duu^ d cause de la dipravatian 
du genre humainy a ordonni dm 
Etns, Princes^ et Magiatrats ;^ 
vouktnt que le motide soit gou- 
verne par loia et polices^ ajln que 
le deboMement dm hotmnes soit 
f^eprime, et que (out se fosse avec 
bo7i ordre entre les hommes. Pour 
ceitefin il a tnis le glaive dans ha 
fnains du Magistrat pour punir 

' mechants^ et 7naintefiir les gens 
de bien: et non seulement leur 
office est de prendre garde et veil- 
ler sur la police^ mats aussi de 
maintenir le sacrt minist^re^ pour 
6ter et ruiner toute idoMtrie et 
Jintx service de Dieu;^ pour de- 
truire le royaume de Fanteehnst 
H <waficer le royaume de Jisus- 
C/iHst, faire jmcher la Parole de 
V ^vangile partoutj ajtn que Dieu 
soil honori et send de chacun^ 
comme il le requiert par sa Pa