{Die Concordien-Formel.) The Formula of Concord. A.D.1576 (1584). (THE EPITOME.) [The Formula of Concord was originally written in the German language, 1576, and published at Dresden, 1580. It was translated into Latin by Lucas Osiander, 1680; but the translation was very defective, and was revised by two of the authors -- first by Selnecker for the German-Latin edition of the Book of Concord, 1582, then more fully by Chemnitz, 1583; and in this doubly improved form it became the authorized text, published in the first authentic Latin edition of the Book of Concord, Leipzig, 1584. We give this text, with a new English translation made for this work from the German and Latin compared, and adapted to the style of the age of composition. The Epitome contains, in clear and concise form, all that is necessary for this collection; and hence we omit the lengthy Solid Repetition and Declaration, which merely repeats more fully the same articles, and fortifies them by ample quotations from the Scriptures, the fathers, the older Lutheran symbols, and the private writings of Luther, with an appendix of patristic testimonies for the doctrine of the communicatio idiomatum. See Vol. I. § 45, pp.258 sqq.] EPITOME ARTICULORUM EPITOME OF THE ARTICLES ortæ sunt inter Theologos Augustanæ Confessionis, qui in repetitione sequenti, secundum verbi Dei præscriptum, pie declarati sunt et conciliati. [45] have arisen among the divines of the Augsburg Confession, which in the following restatement have been in godly wise, according to the express word of God, set forth and reconciled. ad quam omnia dogmata exigenda, et quæ inciderunt certamina, pie declaranda et componenda sunt. according to which all dogmas ought to be judged, and all controversies which have arisen ought to be piously set forth and settled. I. Credimus, confitemur et docemus, unicam regulam et normam [die einige Regel und Richtschnur], secundum quam omnia dogmata, I. We believe, confess, and teach that the only rule and norm, according to which all dogmas and all doctors ought to be esteemed omnesque Doctores æstimari et judicari oporteat, nullam omnino aliam esse, quam Prophetica et Apostolica scripta cum Veteris, tum Novi Testamenti, sicut scriptum est (Psa. cxix.105): 'Lucerna pedibus meis verbum tuum, et lumen semitis meis.' Et Divus Paulus inquit (Gal. i.8): 'Etiamsi Angelus de coelo aliud prædicet Evangelium, anathema sit.' and judged, is no other whatever than the prophetic and apostolic writings both of the Old and of the New Testament, as it is written (Psalm cxix.105): 'Thy word is a lamp unto my feet, and a light unto my path.' And St. Paul saith (Gal. i.8): 'Though an angel from heaven preach any other gospel unto you, let him be accursed.' Reliqua vero sive Patrum sive Neotericorum scripta, quocunque veniant nomine, sacris literis nequaquam, sunt æquiparanda, sed universal, illis ita subjicienda sunt, ut alia ratione non recipiantur, nisi testium loco, qui doceant, quod etiam post Apostolorum tempora, et in quibus partibus orbis doctrina illa Prophetarum et Apostolorum sincerior conservata sit. [46] But other writings, whether of the fathers or of the moderns, with whatever name they come, are in nowise to be equalled to the Holy Scriptures, but are all to be esteemed inferior to them, so that they be not otherwise received than in the rank of witnesses, to show what doctrine was taught after the Apostles' times also, and in what parts of the world that more sound doctrine of the Prophets and Apostles has been preserved. et veræ Ecclesiæ complectebantur (ut sunt Symbolum Apostolicum, Nicænum, et Athanasianum): profitemur publice, nos illa amplecti, et rejicimus omnes hæreses, omniaque dogmata, quæ contra illorum sententiam unquam in Ecclesiam Dei sunt invecta. of the orthodox and true Church (such as are the Apostles', the Nicene, and the Athanasian Creeds): we publicly profess that we embrace them, and reject all heresies and all dogmas which have ever been brought into the Church of God contrary to their decision. [zu dem Kleinen und Grossen Katechismo Doctor Luthers], ut ii Tomis Lutheri sunt inserti: quod eos quasi Laicorum Biblia [Laienbibel] esse censeamus, in quibus omnia illa breviter comprehenduntur, quæ in Sacra Scriptura fusius tractantur, et quorum cognitio homini Christiano ad æternam salutem est necessaria. Catechisms as they are included in Luther's works, because we judge them to be, as it were, the Bible of the laity, in which all those things are briefly comprehended which in the Holy Scripture are treated more at length, and the knowledge of which is necessary to a Christian man for his eternal salvation. Ad has rationes, paulo ante monstratas, omnis doctrina in religionis negotio conformanda est, et, si quid iis contrarium esse deprehenditur, id rejiciendum atque damnandum est: quippe quod cum unanimi fidei nostræ declaratione pugnet. To these principles, as set forth a little above, every religions doctrine ought to be conformed; and, if any thing is discovered to be contrary to them, that is to be rejected and condemned, as being at variance with the unanimous declaration of our faith. nostra testimonium dicunt eamque explicant, ac ostendunt, quomodo singulis temporibus sacræ literæ in articulis controversis in Ecclesia Dei a Doctoribus, qui tum vixerunt, intellectæ et explicatæ fuerint, et quibus rationibus dogmata cum Sacra Scriptura pugnantia rejecta et condemnata sint.sint. to our religion, and set it forth to show in what manner from time to time the Holy Scriptures have been understood and explained in the Church of God by the doctors who then lived, as respects controverted articles, and by what arguments, dogmas at variance with the Holy Scriptures have been rejected and condemned. Art. I. Art. I. Affirmativa. Affirmative. Sincera doctrina, fides et confessio, cum superiore norma et compendiosa declaratione consentiens. The pure doctrine, faith and confession, agreeing with our above-stated norm and compendious declaration. Et sane hodie Dominus animus et corpora nostra creaturas et opus suum esse agnoscit, sicut scriptum est (Job x.8): 'Manus tuæ fecerunt me, et plasmaverunt me totum in circuitu.' And to-day no less God acknowledges our minds and bodies to be his creatures and work; as it is written (Job x.8): 'Thy hands have made me and fashioned me together round about.' abolitum erit [sondern in der Auferstehung gar vertilget sein wird]. glory, but in that blessed resurrection it shall be utterly abolished and done away. III. Vicissim autem credimus, docemus atque confitemur, peccatum originis non esse levem, sed tam profundam humanæ naturæ corruptionem, quæ nihil sanum, nihil incorruptum, in corpore et anima hominis, atque adeo in interioribus et exterioribus viribus ejus reliquit. Sicut Ecclesia canit: 'Lapsus Adæ vi pessima humana tota massa, natura et ipsa essentia corrupta, luce cassa,' [47] etc. Hoc quantum sit malum, verbis revera est inexplicabile, neque humanæ rationis acumine indagari, sed duntaxat per verbum Dei revelatum agnosci potest. Et sane affirmamus, quod hanc naturæ corruptionem ab ipsa natura nemo, nisi solus Deus, separare queat; id quod per mortem in beata illa resurrectione III. But, on the other hand, we believe, teach, and confess that Original Sin is no trivial corruption, but is so profound a corruption of human nature as to leave nothing sound, nothing uncorrupt in the body or soul of man, or in his mental or bodily powers. As reads the hymn of the Church: 'Through Adam's fall is all corrupt, Nature and essence human.' [48] How great this evil is, is in truth not to be set forth in words, nor can it be explored by the subtlety of human reason, but can only be discerned by means of the revealed word of God. And we indeed affirm that no one is able to dissever this corruption of the nature from the nature itself, except God alone, which will fully come to pass by means of death in the resurrection plene fiet. Ibi enim ea ipsa natura nostra, quam nunc circumferimus, absque peccato originis, et ab eodem omnino separata et remota resurget, et æterna felicitate fruetur. Sic enim scriptum est (Job xix.26): 'Pelle mea circumdabor, et in carne mea videbo Deum, quem ego visurus sum mihi, et oculi mei eum conspecturi sunt.' unto blessedness. For then that very same nature of ours, which we now bear about, will rise again free from Original Sin, and wholly severed and disjoined from the same, and will enjoy eternal felicity. For thus it is written (Job xix.26): 'I shall be compassed again with my skin, and in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another.' Rejectio falsorum dogmatum, quæ commemoratæ sanæ doctrinæ repugnant. Rejection of false dogmas, which are opposite to the sound doctrine as set forth above. rebus totam bonam et puram in viribus suis naturalibus mansisse. spiritual things it has remained wholly good and pure in its natural powers. permixtum, quemadmodum venenum et vinum miscentur. with the same, as wine and poison are mixed. XI. Peccatum enim originis non est quoddam delictum, quod actu perpetratur, sed intime inhæret infixum ipsi naturæ, substantiæ et essentiæ hominis. Et quidem, si maxime nulla unquam prava cogitatio in corde hominis corrupti exoriretur, si nullum verbum otiosum proferretur, si nullum malum opus aut facinus designaretur: tamen natura nihilominus corrupta est per originate peccatum, quod nobis ratione corrupti seminis agnatum est, quod ipsum etiam scaturigo est omnium aliorum actualium peccatorum, ut sunt pravæ cogitationes, prava colloquia, prave et scelerate facta. Sic enim scriptum legimus (Matt. xv.19): 'Ex corde oriuntur cogitationes malæ.' Et alibi (Gen. vi.5; viii.21): 'Omne figmentum cordis tantummodo malum est, a pueritia.' 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 were uttered, if no evil work or deed were perpetrated by him: yet, nevertheless, the nature is corrupted by Original Sin, which is innate in ns by reason of the corrupted seed from which we spring, and is, moreover, a fountain of all other actual sins, such as evil thoughts, evil discoursings, evil and abominable deeds. For thus it is written, as we read in Matthew xv.19: 'For out of the heart proceed evil thoughts.' And elsewhere (Gen. vi.5; viii.21): 'Every imagination of the thought of man's heart is only evil from his youth.' XII. Est etiam diligenter observanda varia significatio vocabuli 'naturæ' cujus æquivocatione Manichæi abutentes, errorem suum occultant, multosque simplices homines in errorem inducunt. Quandoque enim 'natura' ipsam hominis substantiam significat, ut, cum dicimus: Deus humanam naturam creavit. Interdum vero vocabulum naturæ, intelligitur XII. We must also diligently observe the various significations of the word nature, which equivocal meaning the Manichæans 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. Sometimes, on the other hand, by the word nature there is understood ingenium, conditio, defectus, aut vitium alicujus rei, in ipsa natura insitum et inhærens, ut cum dicimus: Serpentis natura est icere, hominis natura est peccare et peccatum. Et in hac posteriore significatione vocabulum (naturæ) non ipsam hominis substantiam, sed aliquid, quod in natura aut substantia fixum inhæret, denotat. 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 signification the word nature denotes, not the very nature of man, but something which inheres and is fixed in his nature or substance. explicari potest. Diabolus enim substantiam nullam creare, sed tantummodo per accidens, permittente Domino, substantiam a Deo creatam depravare potest. be set forth with the greatest clearness. For the devil can not create any substance, but can only, by way of accident, under the permission of the Lord, deprave a substance created by God. Art. II. Art. II. Affirmativa. Affirmative. Sincera doctrina de hoc articulo, cum immota regula verbi divini congruens. The sound doctrine concerning this article, agreeable to the steadfast rule of the divine Word. enim legi subjicitur, ac ne potest id quidem.' subject to the law, neither indeed can be.' Apostolicis (xvi.14), diligenter attendant, et ita convertantur, sola gratia et virtute Spiritus Sancti, cujus unius et solius opus est hominis conversio. Si enim Spiritus Sancti gratia absit (Rom. ix.16), nostrum velle et currere (1 Cor. iii.7), nostrum plantare, seminare et rigare, prorsus frustranea sunt; si videlicet ille incrementum non largiatur, sicut Christus inquit (John xv.5): 'Sine me nihil potestis facere.' Et his quidem paucis verbis Christus libero arbitrio omnes vires derogat, omniaque gratiæ divinæ adscribit (1 Cor. i.29; 2 Cor. xii.5; Jer. ix.23): 'Ne quis coram Deo habeat, de quo glorietur.' the hearts of men, in order that, as Lydia did (Acts xvi.14), they may diligently attend, and thus may be converted by the sole grace and power of the Holy Spirit, whose work, and whose work alone, the conversion of man is. For if the grace of the Holy Spirit is absent, our willing and running, our planting, sowing, and watering, are wholly in vain (Rom. ix.16; 1 Cor. iii.7); if, that is, he do not give the increase, as Christ says (John xv.5): 'Without me ye can do nothing.' And, indeed, in these few words Christ denies to free-will all power whatever, and ascribes all to divine grace, 'that no one may have whereof he may glory before God' (1 Cor. i.29; 2 Cor. xii.5; Jer. ix.23). opera et scelera {qualia sunt libidines vagæ, rapinæ, cædes, furta, et similia) cogi. compelled to the committing of evil works and crimes, such as unlawful lusts, acts, rapine, murders, thefts, and the like. II. Repudiamus etiam crassum illum Pelagianorum errorem, qui asserere non dubitarunt, quod homo propriis viribus, sine gratia Spiritus Sancti, sese ad Deum convertere, Evangelio credere, legi divinæ ex animo parere, et hac ratione peccatorum remissionem ac vitam æternam ipse promereri valeat. 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. Præter hos errores rejicimus et Semipelagianorum falsum dogma, qui docent, hominem propriis viribus inchoare posse suam conversionem: absolvere autem sine Spiritus Sancti gratia non posse. III. Besides these errors, we reject also the false dogma of the Semi-Pelagians, who teach that man by his own powers can commence his conversion, but can not fully accomplish it without the grace of the Holy Spirit. IV. Item, cum docetur, licet homo non renatus, ratione liberi arbitrii, ante sui regenerationem infirmior quidem sit, quam ut conversionis suæ initium facere, atque propriis viribus sese ad Deum convertere, et legi Dei toto corde parere valeat: tamen, si Spiritus Sanctus prædicatione verbi initium fecerit, suamque gratiam in verbo homini obtulerit, tum hominis voluntatem, propriis et naturalibus suis viribus quodammodo aliquid, licet id modiculum, infirmum et languidum IV. Also the teaching that, although unregenerate man, in respect of free-will, is indeed, antecedently to his regeneration, too infirm to make a beginning of his own conversion, and by his own powers to convert himself to God, and obey the law of God with all his heart; yet if the Holy Spirit, by the preaching 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 admodum sit, conversionem adjuvare, atque cooperari, et seipsam ad gratiam applicare, præparare, eam apprehendere, amplecti, et Evangelio credere posse. slight, infirm, and languid, towards his conversion, and can apply and prepare himself unto grace, apprehend it, embrace it, and believe the gospel. Spiritus Sanctus iis detur, qui ex proposito et pertinaciter ipsi resistunt. Nam Deus in conversione ex nolentibus volentes facit, et in volentibus habitat, ut Augustinus loqui solet. Ghost is given to those who of set purpose and obstinately resist him. For God in conversion of unwilling men makes willing men, and dwells in the willing, as Augustine is wont to speak. IX. Item, quod D. Lutherus scripsit, hominis voluntatem in conversione pure passive se habere: id recte et dextre est accipiendum, videlicet, respectu divinæ gratiæ in accendendis novis motibus, hoc est, de eo intelligi oportet, quando Spiritus Dei per verbum auditum, aut per usum Sacramentorum hominis voluntatem aggreditur, et conversionem atque regenerationem in homine operatur. Postquam enim Spiritus hoc ipsum jam operatus est atque effecit, hominisque voluntatem sola sua divina virtute et operatione immutavit atque renovavit: tunc revera hominis nova illa voluntas instrumentum est et organon Dei Spiritus Sancti, ut ea non modo gratiam apprehendat, verum etiam in operibus sequentibus Spiritui Sancto cooperetur. IX. Also, whereas Dr. Luther has written that the will of man in conversion is purely passive, that is to be received rightly and fitly, to wit: in respect of divine grace in kindling new motions, that is, it ought to be understood of the moment when the Spirit of God, through the hearing of the Word or through the use of the sacraments, lays hold of the will of man, and works conversion and regeneration 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 his own divine virtue and working alone, then, indeed, this new will of man is the instrument and organ of God the Holy Ghost, so that it not only lays hold of grace, but also co-operates, in the works which follow, with the Holy Spirit. Relinquuntur igitur ante conversionem hominis duæ tantum efficientes causæ (ad conversionem efficaces), nimirum Spiritus Sanctus, et verbum Dei, quod est instrumentum Spiritus Sancti, quo conversionem hominis efficit. [56] Hoc verbum homo certe audire debet, sed tamen ut illud ipsum There are, therefore, left before the conversion of man two efficient causes only (efficacious to conversion), that is to say, the Holy Spirit and the Word of God, which is the instrument of the Holy Spirit whereby he effects the conversion of man. [57] This Word man is, without question, bound to hear; but, vera fide amplectatur, nequaquam suis viribus propriis, sed sola gratia et operatione Dei Spiritus Sancti obtinere potest. nevertheless, he is in nowise by his own powers able to obtain the benefit of embracing it in true faith, but only by the grace and working of God the Holy Ghost. Art. III. Art. III. hominum peccata, collata nimirum cum illa per fidem inhabitante Divinitate, esse instar unius guttulæ aquæ, cum magno mari comparatæ. Contra hanc opinionem alii quidam asseruerunt, Christum esse nostram coram Deo justitiam, duntaxat secundum humanam naturam. with that Godhead thus indwelling by faith, are like one drop of water compared with the broad sea. Against this opinion others, indeed, have asserted that Christ is our righteousness before God, only according to his human nature. Dominus nobis peccata remittit, ex mera gratia, absque ullo respectu præcedentium, præscentium, aut consequentium nostrorum operum, dignitatis, aut rneriti. Ille enim donat atque imputat nobis justitiam obedientiæ Christi; propter eam, justitiam, a Deo in gratiam recipimur, et justi reputamur. that God remits to us oar sins of mere grace, without any respect of our works, going before, present, or following, or of our worthiness or merit. For he bestows and imputes to us the righteousness of the obedience of Christ; for the sake of that righteousness we are received by God into favor and accounted righteous. phrasi Scripturæ Sacræ, in hoc articulo, idem significare, quod absolvere a peccatis, ut ex dicto Salomonis (Prov. xvii.15) intelligi potest: 'Qui justificat impium, et qui condemnat justum, abominabilis est uterque apud Deum.' Item (Rom. viii.33): 'Quis accusabit electos Dei? Deus est qui justificat.' 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 abomination to the Lord.' Also (Rom. viii.33): 'Who shall lay any thing to the charge of God's elect? It is God that justifieth.' Et, si quando pro vocabulo justificationis vocabula regenerationis et vivificationis usurpantur (quod in Apologia Augustanæ Confessionis factum est), sunt ea in illa superiore significatione accipienda. Nam alias eæ voces de hominis renovatione intelligendæ sunt, quæ a fidei justificatione recte discernitur. And if at any time for the word Justification the words Regeneration and Vivification are used (as is done in the Apology of the Augsburg Confession), these words are to be taken in the above-stated signification. For elsewhere these words are to be understood of the renewing of man, which is rightly distinguished from the justification of faith. VII. Credimus, docemus et confitemur, quod ad conservandam puram doctrinam de justitia fidei coram Deo, necessarium sit, ut particulæ exclusivæ (quibus Apostolus Paulus Christi meritum ab operibus nostris prorsus separat, solique Christo eam, gloriam tribuit) quam diligentissime retineantur, ut cum Paulus scribit: ex gratia, gratis, sine meritis, absque lege, sine operibus, non ex operibus. Quæ omnia hoc ipsum dicunt: 'Sola fide in Christum justificamur et salvamur' (Eph. ii.8; Rom. i.17; ii.24; iv.3 sqq.; Gal. iii.11; Heb. xi.). VII. We believe, teach, and confess that, for the preserving of the pure doctrine of the righteousness of faith before God, it is necessary 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 grace, freely, without our deserts, without law, without works, not of works.' All which expressions amount to this: 'By faith in Christ alone are we justified and saved' (Eph. ii.8; Rom. i.17; ii.24; iv.3 sqq.; Gal. iii.11; Heb. xi.). Antithesis, seu Negativa. Antithesis, or Negative. VI. Non ipsum Deum, sed tantum dona Dei in credentibus habitare. VI. That not God himself dwells, but only the gifts of God dwell in believers. absque eorum præsentia hominem justificari non posse. for righteousness, and that independently of their being present man can not be justified. Et dum de commemoratis illis vocabulis disputatum est, tandem etiam de reipsa fuit disceptatum. Alii enim contenderunt, Legem apud Christianos prorsus non ease docendam, sed tantummodo doctrina Evangelii homines ad bona opera invitandos esse: alii hanc opinionem impugnarunt. And out of this discussion concerning the aforementioned terms there arose at length a dispute concerning the material fact. For some have contended that the law ought not to be taught at all among Christians, but that men should be invited to good works by the doctrine of the gospel alone. Others have impugned this opinion. justitiam sine operibus. Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata. Beatus vir, cui non imputavit Dominus peccatum, etc. Et alibi (Eph. ii.8 sq.): 'Gratia.' inquit, 'estis salvati, per fidem, et hoc non ex vobis, Dei enim donum est, non ex operibus, ne quis glorietur.' righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord hath not imputed sin.' And elsewhere (Eph. ii.8 sq.): 'By grace,' saith he, 'are ye saved through faith; and that not of yourselves, for it is the gift of God -- not of works, lest any man should boast.' bene operari libero et spontaneo spiritu, id non ita accipiendum esse, quod in hominis renati arbitrio relictum sit, bene aut male agere, quando ipsi visum fuerit, ut nihilominus tamen fidem retineat, etiamsi in peccatis ex proposito perseveret. that the regenerate do good works of a free and spontaneous spirit, this is not to be so understood as that it is left to the regenerate man's option to do well or ill whenever it may seem good to him, so that he retains faith, even though of set purpose he persevere in sins. in nobis conservari, aut retineri, non per opera, sed tantum per Spiritum Dei, et per fidem (qua scilicet salus custoditur), bona autem opera testimonia esse, quod Spiritus Sanctus præsens sit, atque in nobis habitet. are preserved or retained in us not by works, but only by the spirit of God and by faith (by which, namely, salvation is guarded), and that good works are a testimony that the Holy Spirit is present and dwells in us. quam Pharisaica et Papistica fiducia in propria opera et merita damnationem incurrere possunt. faith than by a Pharisaic and Papistic confidence in their own works and merits. singulari diligentia in Ecclesia Dei retinendum esse, ut verbum Dei, juxta admonitionem D. Pauli, recte secari queat. special diligence in the Church of God, in order that the Word of God, agreeably to the admonition of St. Paul, may be rightly divided. ipse in Ministerio suo (quemadmodum et ejus Apostoli) professus est {in qua significatione Mark i.15 et Acts xx.21 vox illa usurpatur), recte dici et doceri, Evangelium esse concionem de poenitentia et remissione peccatorum. ministry, as did also his apostles after him (in which signification the word is used in Mark i.15 and Acts xx.21), it is rightly said and taught that the Gospel is a preaching of repentance and remission of sins. olim erant Pharisæi, aut in peccatis suis desperant, quod Judas proditor ille fecit. Eam, ob causam Christus sumsit sibi Legem explicandam spiritualiter (Matt. v.21 sqq.; Rom. vii.14), et hoc modo ira Dei de coelo revelatur super omnes peccatores (Rom. i.18), ut, vera Legis sententia intellecta, animadvertatur, quanta sit illa ira. Et sic demum peccatores ad Legem remissi vere et recte peccata sua agnoscunt. Talem vero peccatorum agnitionem solus Moises nunquam ex ipsis extorquere potuisset. aforetime the Pharisees, or grow desperate in their sins, as did the traitor Judas. On this account Christ took upon him to explain the Law spiritually (Matt. v.21 sqq.; Rom. vii.14), and in this manner is 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 be understood how great is that wrath. And .thus at length sinners, being remanded to the Law, truly and rightly come to know their own sins. But such an acknowledgment of sins Moses alone could never have extorted from them. sed Legis et Moisis doctrina, et sunt alienum opus Christi, per quod accedit ad proprium suum Officium, quod est, prædicare de gratia Dei, consolari et vivificare. Hæc propria sunt prædicationis Evangelicæ. Gospel, but the teaching of the Law and Moses, and are Christ's strange work, through which he proceeds to his proper office, which is to declare the grace of God, to console and vivify, These things are the peculiar function of the evangelical preaching. secundo, ut per Legem homines ad agnitionem suorum peccatorum adducantur, tertio, ut homines jam renati, quibus tamen omnibus multum adhuc carnis adhæret, eam ipsam ob causam certam aliquam regulam habeant, ad quam totam suam vitam formare possint et debeant, etc., orta est inter paucos quosdam Theologos controversia, super tertio usu Legis: videlicet, an Lex etiam, renatis inculcanda, et ejus observatio apud eos urgenda sit, an non. Alii urgendam Legem censuerunt: alii negarunt. by certain barriers; secondly, that by the Law men might be brought to an acknowledgment of their sins; thirdly, that regenerate men, to all of whom, nevertheless, much of the flesh still cleaves, for that very reason may have some certain rule after which they may and ought to shape their life, etc., a controversy has arisen among some few theologians concerning the third use of the Law, to wit: whether the Law is to be inculcated upon the regenerate also, and its observation urged upon them or not? Some have judged that the Law should be urged, others have denied it. ipsorum tum inscripta erat, quia Dominus eos ad imaginem suam creaverat (Gen. i.26 sq.; ii.16 sqq.; iii.3). wholly without Law, which was certainly 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. Credimus, docemus et confitemur, concionem Legis non modo apud eos, qui fidem in Christum non habent, et poenitentiam nondum agunt, sed etiam apud eos, qui vere in Christum credunt, vere ad Deum conversi et renati, et per fidem justificati sunt, sedulo urgendam esse. II. We believe, teach, and confess that the preaching of the Law should be urged not only upon those who have not faith in Christ, and do not yet repent, but also upon those who truly believe in Christ, are truly converted to God, and regenerated and are justified by faith. III. Etsi enim renati, et spiritu mentis suæ renovati sunt: tamen regeneratio illa et renovatio, in hac vita non est omnibus numeris absoluta, sed duntaxat inchoata. Et credentes illi, spiritu, mentis suæ perpetuo luctantur cum carne, hoc est, cum corrupta natura, quæ in nobis ad mortem usque hæret (Gal. v.17; Rom. vii.21, 23). Et propter veterem Adamum, qui adhuc in hominis intellectu, voluntate, et in omnibus viribus ejus infixus residet, opus est, ut homini Lex Dei semper præluceat, ne quid privatæ devotionis affectu in negotio religionis confingat, et cultus divinos verbo Dei non institutos eligat. Item, ne vetus Adam. pro suo ingenio agat, sed potius contra suam voluntatem, non III. For, although they are regenerate and renewed in the spirit of their mind, yet this regeneration and renewal is in this life not absolutely complete, but only begun. And they that believe according to the spirit of their mind have perpetually to struggle with their flesh, that is, with corrupt nature, which inheres in us even till death (Gal. v.17; Rom. vii.21, 23). And on account of the old Adam, which still remains fixed in the intellect 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 devotion, and may not choose out ways of honoring God not instituted by the Word of God. Also, lest the old Adam modo admonitionibus et minis Legis, verum etiam pænis et plagis coerceatur, ut Spiritui obsequatur, segue ipsi captivum tradat (1 Cor. ix.27; Rom. vi.12; Gal. vi.14; Psa. cxix.1 sqq.; Heb. xii.1; xiii.21). should act according to his own bent, but that he may the rather be constrained against his own will, not only by the admonitions and threats of the Law, but also by punishments and plagues, in order that he may give obedience to the Spirit, and render himself up captive to the same (1 Cor. ix.27; Rom. vi.12; Gal. vi.14; Psa. cxix.1 sqq.; Heb. xii.1; xiii.21). D. Paulus vocare solet in suis Epistolis Legem Christi et Legem mentis (Rom. vii.25; viii.2, 7; Gal. vi.2). St. Paul is wont to call in his epistles the Law of Christ and the Law of the mind (Rom. vii.25; viii.2, 7; Gal. vi.2). proponenda, atque apud hos solos sit urgenda. impenitent, and to be urged upon these alone. e Coena Domini consolationem et vitam percipiant, infideles autem eam ad judicium sumant. Cingliani hanc præsentiam et dispensationem corporis et sanguinis Christi in Sacra Coena negant: nos vero eandem asseveramus. derive consolation and life from the Supper of the Lord, but unbelievers take it unto condemnation? The Zwinglians deny this presence and dispensation of the body and blood of Christ in the Holy Supper, but we affirm the same. quod videlicet præter panem et vinum nihil amplius in Coena Domini sit præsens, et ore sumatur. Vocabulum enim (spiritualiter) nihil aliud ipsis significat, quam Spiritum Christi, seu virtutem, absentis corporis Christi, ejusque rneritum, quod præsens sit: ipsum vero Christi corpus nullo prorsus modo esse præsens, sed tantummodo id sursum in supremo coelo contineri sentiunt, et affirmant, oportere nos cogitationibus fidei sursum assurgere, inque cælum ascendere, et ibidem (nulla autem ratione cum pane et vino Sacræ Coenæ) illud corpus et sanguinem Christi quærendum esse. fast the same gross opinion which the former have, to wit: that, besides the bread and wine, there is nothing more present or taken with the mouth in the Lord's Supper. For the term (spiritualiter) signifies 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 affirm that it behooves us by the meditations of faith to rise on high and ascend into heaven, 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. absentem Christi sanguinem significent, sed ut propter sacramentalem unionem, panis et vinum vere sint corpus et sanguis Christi. body of Christ and the wine the absent blood of Christ, but that on account of the sacramental union the bread and wine are truly the body and blood of Christ. essentialis, naturalis, perfectus Deus et homo in unitate personæ, inseparabilis et indivisus. perfect God and man in unity of person, inseparable and undivided. esse, Scriptura commemorat, dicens (Mark xiv.28): 'Et biberunt ex eo omnes.' Et Paulus inquit (1 Cor. x.16): 'Panis, quem frangimus, est communicatio corporis Christi;' hoc est, qui hunc panem edit, corpus Christi edit. Idem magno consensu præcipui ex antiquissimis Ecclesiæ, Doctoribus, Chrysostomus, Cyprianus, Leo Primus, Gregorius, Ambrosius, Augustinus, testantur. take, to eat, to drink; and that this was done by the Apostles the Scripture makes mention, saying (Mark xiv.23): 'And they all drank of it.' And Paul says: 'The bread which we break is the communion of the body of Christ;' that is, he that eats this bread eats the body of Christ. To the same with great consent do the chief of the most ancient doctors of the Church, Chrysostom, Cyprian, Leo the First, Gregory, Ambrose, Augustine, bear witness. VIII. Credimus, docemus et confitemur, unum tantum genus esse indignorum convivarum: ii sunt soli illi, qui non credunt. De his scriptum est (John iii.18): 'Qui non credit, jam judicatus est.' Et hoc judicium indigno Sacræ Coenæ usu cumulatur et aggravatur [gehäufet, grösser und schwerer wird] (1 Cor. xi.29). VIII. We believe, teach, and confess that there is one kind only of unworthy guests: they are those only who do not believe. Of these it is written (John iii.18): 'He that believeth not is condemned already.' And this judgment is enhanced and aggravated by an unworthy use of the holy Supper (1 Cor. xi.29). virtutibus nostris, aut ex internis vel externis nostris præparationibus pendet. upon our virtues, or upon our inward or outward preparations. verba Testamenti Jesu Christi non simpliciter intelligenda et fide amplectenda sint, uti sonant; ea enim obscura esse, ideoque verum eorum sensum ex aliis Scripturæ locis petendum esse. taught that the words of the Testament of Jesus Christ are not to be understood and embraced by faith in simplicity as they sound, on the ground that they are obscure, and that therefore their true sense is to be sought from other places of Scripture. certam reddi et confirmari in Coena Domini, non nisi signis illis externis, pane et vino: nequaquam autem, vere præsentibus vero corpore et sanguine Christi. our salvation is rendered certain and confirmed in the Supper of the Lord only by those external signs, bread and wine, but in nowise by the true body and blood of Christ truly present. X. In Sacra Coena duntaxat virtutem, operationem et meritum absentis corporis et sanguinis Christi dispensari. X. That in the holy Supper, only the virtue, operation, and merit of the absent body of Christ are dispensed. Christi non in pane et vino Coenæ Dominicæ quærere, sed oculos in cælum attollere, et ibi corpus Christi quærere debere. 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. Sacramentarii loquuntur. blasphemously, and to the most grievous offense of the Church. Art. VIII. Art. VIII. ut Deus nihil cum humanitate commune habeat, et vicissim humanitas nihil cum Divinitate, quo ad ipsius majestatem et proprietates, realiter, hoc est, revera et reipsa commune habeat. Contrariam vero huic dogmati sententiam D. Lutherus, et qui cum ipso faciunt, adversus Sacramentarios propugnarunt. so that God has nothing common with humanity, and on the other hand humanity has nothing really, that is, in very deed and very fact, common with Divinity, as to the majesty and attributes thereof. But Dr. Luther and those who hold with him have firmly maintained against the Sacramentarians the opinion contrary to this dogma. naturæ proprietates fieri nequeant. the attributes of the other nature. III. Proprietates divinæ naturæ sunt: esse omnipotentem, æternam., infinitam, et secundum naturæ naturalisque suæ essentiæ proprietatem, per se, ubique præsentem esse, omnia novisse, etc. Hæc omnia neque sunt, neque unquam fiunt humanæ naturæ proprietates. III. The attributes of the divine nature are: To be omnipotent, eternal, infinite, and, by attribute of nature and of its natural essence, to be every where present, to know all things, etc. All these things neither are nor ever become the attributes of the human nature. IV. Humanæ autem naturæ proprietates sunt: corpoream esse creaturam, constare came et sanguine, esse finitam et circumscriptam, pati, mori, ascendere, descendere, de loco ad locum moveri, esurire, sitire, algere, æstu affligi, et si quæ sunt similia. Hæc neque sunt, neque unquam fiunt proprietates divinæ naturæ. IV. The attributes of the human nature are: To be a corporeal creature, to consist of flesh and blood, to be finite and circumscribed, to suffer, to die, to ascend, to descend, to move from place to place, to hunger, to thirst, to suffer with cold, to be overcome by heat, and the like. These neither are nor ever become attributes of the divine nature. assumto homine vere habet, et expersonali unione, et summa ac ineffabili communione, quæ inde consequitur, totum illud promanat, quicquid humani de Deo, et quicquid divini de homine Christo dicitur et creditur. Et hanc unionem atque communionem naturarum antiquissimi Ecclesiæ Doctores similitudine ferri candentis, itemque unione corporis et animæ in homine, declararunt. truly has with the man assumed, and from the personal union and highest and ineffable communion, which thence follows, flows all of human that is said and believed of God, and all of divine that is said and believed of the man Christ. And this union and communion 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 soul in man. VIII. Inde porro credimus, docemus et confitemur, quod non nudus homo tantum pro nobis passus, mortuus et sepultus sit, ad inferos descendant, a mortuis resurrexit, ad coelos ascenderit, et ad majestatem et omnipotentem Dei virtutem evectus fuerit: sed talis homo, cujus humana natura cum Filio Dei tam arctam ineffabilemque unionem et communicationem habet, ut cum eo una sit facta persona. VIII. Therefore, furthermore, we believe, teach, and confess that it is not a mere man only that has suffered, died and been buried for us, that has descended into Hell, has risen from the dead, has ascended into heaven, and has been raised to the majesty and omnipotent power of God; but a man, such that his human nature has with the Son of God a union and communication so strict and ineffable that he has become one person with him. jam tum cum Filio Dei altissimi personaliter fuerit unita. was then personally united with the Son of God Most High. XII. Inde adeo, et quidem facillime, corpus suum verum et sanguinem suum in Sacra Coena præsens distribuere potest. Id vero non fit secundum modum et proprietatem humanæ naturæ, sed secundum modum et proprietatem dextræ Dei, ut Lutherus secundum analogiam fidei nostræ Christianæ, in Catechesi comprehensæ, loqui solet. Et hæc Christi in Sacra Coena præsentia neque physica aut terrena est, neque Capernaitica: interim tamen verissima et quidem substantialis est. Sic enim verba Testamenti Christi sonant: Hoc est, est, est corpus meum, etc. XII. Hence also, and indeed most easily, can he, being present, impart his true body and his blood in the Holy Supper. Now this is not done according to the mode and attribute of human nature, but according to the mode and attribute of the right hand of God, as Luther, according to the analogy of our Christian faith, as contained in the Catechism, is wont to speak. And this presence of Christ in the Holy Supper is neither physical or earthly, nor Capernaitic; nevertheless it is most true and indeed substantial. For so read the words of the Testament of Christ: 'This is, is, is my body,' etc. Hac nostra fide, doctrina et confessione persona Christi non solvitur, quod olim Nestorius fecit. Is enim veram communicationem idiomatum seu proprietatum utriusque naturæ. in Christo negavit, et hac ratione Christi personam solvit: quam rem D. Lutherus in libello suo de Conciliis perspicue declaravit. Neque hac pia nostra doctrina duæ in Christo naturæ, earumque proprietates confunduntur, aut in unam essentiam commiscentur (in quo errore Eutyches fuit), neque humana natura in persona Christi negatur, aut aboletur, neque altera natura in By this our faith, doctrine, and confession, the person of Christ is not severed, as of old Nestorius severed it. For he denied a true communication of the idiomata or attributes 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 attributes confounded, or mingled into one essence (as Eutyches erroneously taught), nor is the human nature in the person of Christ denied or abolished, nor the one nature changed into the other; but Christ alteram mutatur: sed Christus verus Deus et homo in una indivisa persona est, permanetque in omnem æternitatem. Hoc post illud Trinitatis summum est mysterium, ut Apostolus (1 Tim. iii.16) testatur, in quo solo tota nostra consolatio, vita et salus posita est. 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 depend. V. Quod unio personalis faciat tantum communia nomina et communes titulos. V. That the personal union makes only common names and common titles. ne quidem divinæ naturae, est tribuendum. thing that is not to be attributed even to the divine nature. proprietatum divinæ naturæ prorsus non sit capax. Idque asserere audent contra expressum testimonium Christi (Matt. xxviii.18): 'Mihi data est omnis potestas in coelo et in terra.' Et contradicunt Paulo, qui ait (Col. ii.9): 'In ipso inhabitat tota Divinitatis plenitudo corporaliter.' omnipotence and other properties of the divine nature. And this they dare to assert against the express testimony of Christ (Matt. xxviii.18): 'All power is given unto me in heaven and in earth.' And they contradict Paul, who says (Col. ii.9): 'In him dwelleth all the fullness of the Godhead bodily.' quidem perfectam habeat cognitionem Dei, et omnium ipsius operum y cum tamen de Christo scriptum sit (Col. ii.3): 'In ipso omnes thesauros sapientiæ et scientiæ absconditos esse.' now a perfect knowledge of God and of all his works. Whereas it is written of Christ (Col. ii.3): 'In him are hid all the treasures of wisdom and knowledge.' XIX. Quod Christo secundum humanitatis suæ spiritum impossibile sit scire, quid ab æterno fuerit, quid jam nunc ubique fiat, et quid in omnem æternitatem sit futurum. XIX. That to Christ, according to his human spirit, it is impossible to know what has been from all eternity, what now takes place every where, and what will be to all eternity. XX. Rejicimus etiam damnamusque, quod dictum Christi (Matt. xxviii.18): 'Mihi data est omnis potestas in coelo et in terra;' horribili et blasphema interpretatione a quibusdam depravatur in hanc sententiam: quod Christo secundum divinam suam naturam in resurrectione et ascensione ad coelos iterum restituta fuerit omnis potestas in coelo et in terra, perinde quasi, dum in statu humiliationis erat, eam potestatem, etiam secundum, Divinitatem, deposuisset et exuisset. Hac enim doctrina non modo verba Testamenti Christi falsa explicatione pervertuntur: verum etiam dudum damnatæ Arianæ hæresi via de novo sternitur, ut tandem æterna Christi Divinitas negetur, et Christus totus, quantus est, una cum salute nostra amittatur, nisi huic impiæ 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 horrible and blasphemous interpretation, corruptly wrested to this effect: That to Christ, according to his divine nature, there was restored again at the resurrection and ascension 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 divine nature. For by this doctrine not only are the words of the Testament of Christ perverted by a false interpretation, but also away 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 salvation, doctrinæ ex solidis Verbi Dei et fidei nostræ Catholicæ fundamentis constanter contradicatur. will be lost, unless this ungodly doctrine be steadfastly contradicted according to the solid grounds of the Word of God and of our Catholic faith. in hoc negotio sequamur piam D. Lutheri doctrinam, qui: hunc articulum in concione, Torgæ habita {Anno, etc. XXXIII.), pie admodum explicuit, omnes inutiles et curiosas quæstiones præcidit, atque ad piam fidei simplicitatem omnes Christianos adhortatus est. in this respect let us follow the godly teaching of Dr. Luther, who, in his discourse held at Torgau in the year 1533, unfolded this article in a most godly wise, cutting short all curious questions, and exhorting all Christians to the pious simplicity of faith. prohibiti, sed ordinis tantum et decori gratia in Ecclesiam sunt introducti. Word of God, but have been introduced into the Church merely for the sake of order and seemliness. colunt me, docentes doctrinas, mandata hominum.' (Matt. xv.9): 'In vain they do worship me, teaching for doctrines the commandments of men.' tali enim rerum statu non agitur jam amplius de adiaphoris, sed de veritate Evangelii, et de libertate Christiana sarta tectaque conservanda, et quomodo cavendum sit, ne manifeste idololatria confirmetur, et infirmi in fide offendantur. In hujusmodi rebus nostrum certe non est, aliquid adversariis largiri: sed officium nostrum requirit, ut piam et ingenuam confessionem edamus, et ea patienter feramus, quæ Dominus nobis ferenda imposuerit, et hostibus Verbi Dei in nos permiserit. the truth of the Gospel might remain with you.' For in such a state of things it is no longer a question of adiaphora, but of the restoration and maintenance of the truth of the Gospel and of Christian liberty, and of how care may be taken lest idolatry be manifestly strengthened and the weak in the faith be caused to stumble. In matters of this sort it is certainly not our part to concede any thing to our adversaries, but our duty requires that we should show forth a godly and frank confession, and patiently bear those things which the Lord may have laid upon us to bear, and may have suffered our enemies to do against us. I. Quod humanæ traditiones et constitutiones, in Ecclesiasticis rebus, per se, pro cultu Dei, aut certe pro parte divini cultus sint habendæ. I. That human traditions and constitutions in things ecclesiastical are of themselves to be accounted as divine worship, or at least as a part of divine worship. Art. XI. Art. XI. ad scelus impellat. Peccatum enim, ex diabolo, et ex hominis prava et mala voluntate oritur. Neque hæc Dei præscientia causa est, quod homines pereant; hoc enim sibi ipsis imputare debent: sed præscientia Dei disponit [ordnet] malum, et metas illi constituit, quousque progredi et quam diu durare debeat, idque eo dirigit, ut, licet per se malum sit, nihilominus electis Dei ad salutem cedat. impelling man to crime. For sin arises from the devil, and from the depraved and evil will of man. Nor is this foreknowledge of God the cause why men perish, for this they ought to impute to themselves. But the foreknowledge of God disposes evil and sets bounds to it, how far it may proceed and how long endure, and directs it in such wise that, though it be of itself evil, it nevertheless turns to the salvation of the elect of God. IV. Prædestinatio vero, seu æterna Dei electio, tantum ad bonos et dilectos filios Dei pertinet; et hæc est causa ipsorum salutis. Etenim eorum salutem procurat, et ea, quæ ad ipsam pertinent, disponit. Super hanc Dei prædestinationem salus nostra ita fundata est, ut inferorum portæ eam evertere nequeant (John x.28; Matt. xvi.18). IV. But the predestination or eternal election of God extends only to the good and beloved children of God, and this is the cause of their salvation. For it procures their salvation, and appoints those things which pertain to it. Upon this predestination of God our salvation is so founded that the gates of hell can not prevail against it (John x.28; Matt. xvi.18). VII. Christus vero omnes peccatores ad se vocat, et promittit illis levationem, et serio vult [ist ihm Ernst], ut omnes homines ad se veniant, et sibi consuli et subveniri sinant. His sese Redemptorem in verbo offert, et vult, ut verbum audiatur, et ut aures non obdurentur, nec verbum negligatur et contemnatur. Et promittit se largiturum virtutem et operationem Spiritus Sancti et auxilium divinum, ut in fide constantes permaneamus, et vitam æternam consequamur. VII. But Christ calls all sinners to him, and promises to give them rest. And he earnestly wishes that all men may come to him, and suffer themselves to be cared for and succored. To these he offers himself in the Word as a Redeemer, and wishes that the Word may be heard, and that their ears may not be hardened, nor the Word be neglected and contemned. And he promises that he will bestow the virtue and operation of the Holy Spirit and divine aid, to the end that we may abide steadfast in the faith and attain eternal life. IX. Vera igitur sententia de prædestinatione ex Evangelio Christi discenda est. In eo enim perspicue docetur, quod Deus omnes sub incredulitatem concluserit, ut omnium misereatur, et quod nolit quenquam perire, sed potius ut omnes convertantur, et in Christum credant (Rom. xi.32; Ezek. xviii.23; xxxiii.11; 2 Pet. iii.9; 1 John ii.2). IX. The true opinion, therefore, concerning predestination is to be learned from the Gospel of Christ. For in it is clearly taught that 'God hath concluded all under unbelief, that he might have mercy upon all;' and that 'he is not willing that any should perish, but rather that all should be converted and believe in Christ' (Rom. xi.32; Ezek. xviii.23; xxxiii.11; 2 Pet. iii.9; 1 John ii.2). X. Qui igitur voluntatem Dei revelatam inquirunt, eoque ordine progrediuntur, quem D. Paulus in Epistola ad Romanos secutus est {qui hominem prius deducit ad poenitentiam, ad agnitionem peccatorum, ad fidem in Christum, ad obedientiam mandatorum Dei, quam de æternæ prædestinationis mysterio loquatur), iis doctrina de prædestinatione Dei salutaris est, et maximam consolationem affert. X. Whoever, therefore, inquire into the revealed will of God, and proceed in that order which St. Paul has followed in the Epistle to the Romans (who first leads man to repentance, 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 doctrine of the predestination of God is salutary, and affords very great consolation. XI. Quod vero scriptum est (Matt. xxii.14), 'Multos quidem vocatos, paucos vero electos esse;' non ita accipiendum est, quasi Deus nolit, ut omnes salventur; sed damnationis impiorum causa est, quod Verbum Dei aut prorsus non audiant, sed contumaciter contemnant, aures obdurent, et cor indurent, et hoc modo Spiritui Sancto viam ordinariam 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 unwilling 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 præcludant, ut opus suum in eis efficere nequeat, aut certe quod verbum auditum flocci pendant [in Wind schlagen], atque abjiciant. Quod igitur pereunt, neque Deus, neque ipsius electio, sed malitia eorum in culpa est (2 Pet. ii.1 sqq.; Luke ii.49, 52; Heb. xii.25 sqq.). Spirit of God his ordinary way, so that he can not accomplish his work in them, or at least when they have heard the Word, make it of no account, and cast it away. Neither God nor his election, but their own wickedness, is to blame if they perish (2 Pet. ii.1 sqq.; Luke ii.49, 52; Heb. xii.25 sqq.). reddimur, quod mera gratia, sine ullo nostro merito, in Christo ad vitam æternam electi simus, et quod nemo ex ipsius manibus rapere nos possit. Et hanc clementissimam electionem non nudis verbis, sed interposito jurejurando Dominus contestando confirmavit, et venerabilibus Sacramentis nobis obsignavit, quorum in summis tentationibus meminisse, et ex iis consolationem petere debemus, ut ignita Diaboli tela extinguamus. inasmuch as by it we are rendered certain that by mere grace, without any merit of our own, we are chosen in Christ to eternal life, and that no one can pluck us out of his hands. And this most merciful election the Lord hath attested and confirmed, not by mere words, but by the mediation of an oath, and hath sealed to us by the holy sacraments, which we ought to call to mind in our deepest temptations, and seek consolation from them, that we may quench all the fiery darts of the Devil. Negativa. Negative. destinati sint, ut prorsus salutem consequi non possint. and will of God, so that they can not in any wise attain to salvation. IV. Quod non sola Dei misericordia et sanctissimum Christi meritum, sed etiam in nobis ipsis aliqua causa sit electionis divinæ, cujus causæ ratione Deus nos ad vitam æternam elegerit. IV. That the mercy of God and the most holy merit of Christ is not the sole cause of the divine election, but that there is also some cause in us, on account of which cause God has chosen us to eternal life. Faxit Deus omnipotens, Pater Domini nostri Jesu Christi, ut per gratiam Spiritus Sancti omnes in ipso consentientes et concordes simus, atque in consensu pio, qui ipsi probetur, constanter perseveremus. Amen. May Almighty God, the Father of our Lord Jesus Christ, grant that by the grace of the Holy Spirit we may all be harmonious and of one accord in him, and may steadfastly persevere in a godly agreement, which may be approved by him. Amen. Articuli Anabaptistici, qui in Ecclesia ferri non possunt. Anabaptist Articles which can not be endured in the Church. consequantur, et fidem suam ipsi profiteri possint. of reason, and are able themselves to profess their faith. verbi divini vitandi et fugiendi sint. avoided and shunned as perverters of the divine Word. et possidere, sed quod is, quicquid omnino facultatum habeat, id totum in commune conferre [in die Gemein zu geben] debeat. any property, but that whatever means he may possess, he is bound to bestow them all as common good. III. Quod ministerium verbi, prædicatum et auditu perceptum verbum, non sit instrumentum illud, per quod Deus Spiritus Sanctus homines doceat, salutaremque Christi agnitionem largiatur, et conversionem, veram poenitentiam, fidem et novam obedientiam in ipsis efficiat. III. That the ministry of the Word, the Word preached and heard, is not that instrument whereby God the Holy Ghost teaches men, and bestows the salutary knowledge of Christ, and effects conversion, true repentance, faith, and new obedience in them. [wahrhaftiger, wesentlicher, natürlicher Gott], ejusdem cum Patre et Spiritu Sancto essentiæ; sed divina tantum majestate ita cum Patre ornatus, ut Patre sit inferior. with the Father and the Holy Ghost; but that he has merely been in such-wise adorned with divine majesty with the Father, as that he is nevertheless inferior to the Father. Error Antitrinitariorum. Error of the Antitrinitarians. Hæc prorsus nova est hæresis, quæ antehac Ecclesiis Christi ignota fuit, eorum videlicet, qui opinantur, docent et profitentur, non esse unicam tantum divinam et æternam Patris, Filii, et Spiritus Sancti essentiam: sed quemadmodum Pater, Filius, et Spiritus Sanctus tres sunt distinctæ persona, ita unamquamque personam habere distinctam, et a reliquis personis Divinitatis separatam essentiam. Et horum alii sentiunt, quod singulæ personæ in singulis essentiis æquali sint potestate, sapientia, majestate, et gloria: sicut alias tres numero differentes homines, ratione essentiæ suæ, sunt a se invicem disjuncti et separati. Alii sentiunt tres illas personas et essentias ita inæquales esse, ratione essentiæ et proprietatum, ut solus Deus Pater verus sit Deus. This is a heresy entirely new, which hitherto has been unknown to the churches of Christ -- the heresy, namely, of such as imagine, teach, and profess that there is not one sole divine and eternal essence only of Father, Son, and Holy Ghost; but as Father, Son, and Holy Ghost are three distinct persons, so each person has a distinct essence, separate from the other persons of the Godhead. And some of these may think that the separate persons, in their separate essences, are of equal power, wisdom, majesty, and glory, as, for instance, three men, differing numerically in respect of their essence, are mutually separate and disjoined. Others think that these three persons and essences are so unequal in respect of essence and attributes, as that God the Father alone is true God. Hos, atque his similes errores omnes, ut eos etiam, qui ab his dependent, et ex his consequuntur, rejicimus atque damnamus: All these errors, and the errors like to these, and also those which depend on these and follow from them, we reject and condemn as utpote, qui falsi sint atque hæretici [als unrecht, falsch, ketzerisch], et qui Verbo Dei, tribus approbatis Symbolis [den dreien Symbolis], [61] Augustanæ Confessioni, ejusdem Apologiæ, Smalcaldicis Articulis, et Catechismis Lutheri repugnent: quos etiam errores omnes pii summi atqueinfimi cavere et vitare debent, nisi æternæ suæ salutis jacturam facere velint [so lieb ihnen ihrer Seelen Heil und Seligkeit ist]. being false and heretical, and as being inconsistent with the Word of God, with the three approved Symbols, [62] the Augsburg Confession, with the Apology of the same, the Smalcald Articles, and the Catechisms of Luther; which errors also all the godly, high and low alike, ought to beware of and avoid, unless they wish to hazard their own eternal salvation. Footnotes: [45] The German title of the First Part: 'Summarischer Begriff der Streitigen Artikel zwischen den Theologen Augsburgischer Confession in nachfolgender Wiederholung nach Anleitung Gottes Worts christlich erkläret und verglichen.' The Second Part has the title: 'Gründliche, lautere, richtige und endliche Wiederholung und Erklärung etlicher Artikel Augsburgischer Confession,' etc., or 'Solida, plana ac perspicua Repetitio et Declaratio quorundam Articulorum Aug. Confessionis,' etc. [46] 'Als Zeugen, welcher Gestalt nach der Apostel Zeit und an welchen Orten solche Lehre de Propheten und Apostel erhalten worden.' [47] 'Durch Adam's Fall ist ganz verderbt Menschlich Natur und Wesen.' The beginning of a hymn by Lazarus Spengler, of Nuremberg (d. 1534), composed in 1525. See Schaff's German Hymn-Book, No. 62. [48] 'Durch Adam's Fall ist ganz verderbt Menschlich Natur und Wesen.' The beginning of a hymn by Lazarus Spengler, of Nuremberg (d. 1534), composed in 1525. See Schaff's German Hymn-Book, No. 62. [49] The synergistic term used by Melanchthon in his later period. See Vol. I. pp. 262 and 270. [50] We usually transfer the Scripture passages from our Authorized English Version. But this would not answer here, nor in several other cases. The German text of the Formula deviates in 1 Corinthians 2:14 from Luther's Version (es muss geistlich gerichtet sein), and the Latin text deviates from the Vulgate and accords with the German. Tyndale (1534) and the Rheims Version (1582) translate hoti pneumatikos anakrinetai, 'because he is spiritually examined;' the Authorized Version, 'because they are spiritually discerned.' [51] We usually transfer the Scripture passages from our Authorized English Version. But this would not answer here, nor in several other cases. The German text of the Formula deviates in 1 Corinthians 2:14 from Luther's Version (es muss geistlich gerichtet sein), and the Latin text deviates from the Vulgate and accords with the German. Tyndale (1534) and the Rheims Version (1582) translate hoti pneumatikos anakrinetai, 'because he is spiritually examined;' the Authorized Version, 'because they are spiritually discerned.' [52] The paraphrastic addition 'good' of the German and Latin text is wanting in the Greek and in Luther's Version. [53] The paraphrastic addition 'good' of the German and Latin text is wanting in the Greek and in Luther's Version. [54] 'Enthusiastæ' vocantur, qui neglecta prædicatione verbi divini cælestes revelationes Spiritus exspectant. [55] Enthusiasts are those who, neglecting the preaching of the divine Word, yet expect celestial revelations of the Spirit. [56] Against Melanchthon, who in his later years taught that there are three causes of conversion closely combined, namely, the Holy Spirit (the creative cause), the Word of God (the instrumental cause), and the consenting will of man. See Vol. I.[n. 262. [57] Against Melanchthon, who in his later years taught that there are three causes of conversion closely combined, namely, the Holy Spirit (the creative cause), the Word of God (the instrumental cause), and the consenting will of man. See Vol. I.[n. 262. [58] 'Good works do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit.'--XII. Article of the Church of England. [59] Against Major. [60] Against Amsdorf. [61] That is, the Apostles', the Nicene, and the Athanasian Creeds, which are incorporated in the Lutheran Book of Concord. [62] That is, the Apostles', the Nicene, and the Athanasian Creeds, which are incorporated in the Lutheran Book of Concord [63] The list of subscribers is added to the Preface of the Book of Concord, and embraces eighty-six names, headed by three Electors--John of the Palatinate, Augustus of Saxony, and John George of Brandenburg. [64] The list of subscribers is added to the Preface of the Book of Concord, and embraces eighty-six names, headed by three Electors--John of the Palatinate, Augustus of Saxony, and John George of Brandenburg. |