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ANTITHESIS, SEU NEGATIVA.
ANTITHESIS, OR NEGATIVE. Rejectio contrariæ et falsæ doctrinæ. Rejection of opposite and false doctrine. Repudiamus ergo et damna- We repudiate, therefore, and conmus omnia falsa dogmata, quæ demn all the false dogmas, which jam recitabimus.
we will now recount: I. Christum esse justitiam no- I. That Christ is our righteousstram solummodo secundum di- ness only according to his divine vinam naturam.
nature. II. Christum esse justitiam no- II. That Christ is our righteousstram tantummodo juxta huma- ness only according to his human nam naturam.
nature. III. In dictis Propheticis et III. That in the prophetic and Apostolicis, ubi de justificatione apostolic declarations, which treat fidei agitur, vocabula justifi- of the righteousness of faith, the care' et justificari' non idem words justify and to be justified esse ac a peccatis absolvere et ab- are not the same as to absolve and solvi, et remissionem peccatorum be absolved from sins, and to obconsequi : sed nos per caritatem, tain remission of sins, but that we, 4 Spiritu Sancto infusam, per through love infused by the Holy virtutes et per opera, que a ca- Ghost, through the virtues and ritate promanant, reipsa coram through the works which flow forth Deo justos fieri.
from charity, become in very deed
righteous before God. IV. Fidem non respicere in 80- IV. That faith does not have relam Christi obedientiam, sed in spect to the sole obedience of Christ, divinam ejus naturam ; quatenus but to his divine nature, so far as videlicet ea in nobis habitet atque that dwells and is efficacious in us, Efficax sit, ut per eam inhabitatio- so that by that indwelling our sins nem peccata nostra tegantur. are covered. V. Fidem esse talem fiduciam
V. That faith is such a confidence in obedientiam Christi, quæ pos- in the obedience of Christ as can sit in eo etiam homine permanere abide and have a being even in that et consistere, qui vera poenitentia man who is void of true repentance, careat, et ubi caritas non sequa- and in whom it is not followed by tur, sed qui contra conscientiam charity, but who contrary to conin peccatis perseveret.
science perseveres in sins. VOL. III.-I
VI. Non ipsum Deum, sed tan- VI. That not God himself dwells, tum dona Dei in credentibus ha- but only the gifts of God dwell in bitare.
believers. VII. Fidem ideo salutem nobis VII. That faith bestows salvation conferre, quod novitas illa, quæ upon us for the reason that that rein dilectione erga Deum et proxi- newal which consists in love towards mum consistit, per fidem in nobis God and our neighbor, commences inchætur.
in us through faith. VIII. Fidem in justificationis VIII. That faith in the matter negotio primas quidem partes te- of justification holds, indeed, the nere, sed tamen etiam renovatio- first place, but that renewal and nem et caritatem ad justitiam charity also appertain to our rightnostram coram Deo pertinere, ita eonsness before God, so that renewut renovatio et caritas quidem al and charity, indeed, are not the non sit principalis causa nostra principal cause of our righteousness, justitiæ : sed tamen justitiam no- but yet that our righteousness bestram coram Deo (si absint reno-fore God (if renewal and charity vatio et caritas) non esse inte- be wanting) is not whole and pergram et perfectam.
fect. IX. Credentes in Christum co- IX. That believers in Christ are ram Deo justos esse et salvos, si- righteous and saved before God, mul per imputatam Christi ju- both through the imputed rightstitiam, et per inchoatam novam eousness of Christ and through the obedientiam, vel, partim quidem new obedience which is begun in per imputationem justitiæ Chri- them, or partly, indeed, through the sti, partim vero per inchoatam imputation of the righteousness of novam obedientiam.
Christ, and partly through the new
obedience which is begun in them. X. Promissionem gratiæ nobis X. That the promised grace is applicari per fidem in corde, et appropriated to us by the faith of præterea etiam per confessio- the heart, and also by the confession nem, quo ore fit, et per alias vir- of the mouth, and moreover, also, tutes.
by other virtuous acts. XI. Fidem non justificare sine XI. That faith does not justify bonis operibus, itaque bona opera without good works, that therefore necessario ad justitiam requiri, et good works are necessarily required absque eorum præsentia hominem for righteousness, and that indejustificari non posse.
pendently of their being present man can not be justified.
DE BONIS OPERIBUS.
OF GOOD WORKS.
STATEMENT OF THE CONTROVERSY. In doctrina de bonis operibus Respecting the doctrine of Good duæ controversic in quibusdam Works, two controversies have Ecclesiis ortæ sunt.
arisen in certain churches : I. Primum schisma inter Theo- I. The first schism among certain logos quosdam factum est, cum theologians arose when some asalii assererent, bona opera neces- serted, that good works are necsaria esse ad salutem, impossibile essary to salvation, and that it is erse salvari sine bonis operibus, impossible to be saved without good et neminem unquam sine bonis works, and that no one was ever operibus salvatum esse : alii vero saved without good works; while docerent, bona opera ad salutem others taught that good works are esse perniciosa.
detrimental to salvation. II. Alterum schisma inter Theo- II. The other schism has arisen logos nonnullos super vocabulis between certain divines concerning ' necessarium' et 'liberum ortum the terms necessary and free. For est. Altera enim pars contendit, the one part contends that the term vocabulum necessarium' non esse necessary should not be used conusurpandum de nova obedientia : cerning the new obedience, for that eam enim non a necessitate qua- this flows not from any necessity dam et coactione, sed a spontaneo or constraint, but from a volunspiritu [aus freiwilligen Geiste] tary spirit. But the other part promanare. Altera vero pars judges that the term necessary vocabulum necessarium' prorsus should by all means be retained, retinendum censuit : propterea, inasmuch as this obedience is not quod illa obedientia non in no- left to our mere will, and therestro arbitrio posita et libera sit, fore is not free, but that regenersed homines renatos illud obse- ate men are bound to render such quium debere præstare.
Et dum de commemoratis illis And out of this discussion convocabulis disputatum est, tandem cerning the aforementioned terms etiam de reipsa fuit discepta- there arose at length a dispute contum. Alii enim contenderunt, cerning the material fact. For some Legem apud Christianos prorsus have contended that the law ought non esse docendam, sed tantum- not to be taught at all among Chrismodo doctrina Evangelii homines tians, but that men should be inad bona opera invitandos esse : vited to good works by the doctrine alii hanc opinionem impugna- of the gospel alone. Others have runt.
impugned this opinion.
AFFIRMATIVE. Sincera Ecclesiae doctrina de hac controver- The sound doctrine of the Church concerning sia.
this controversy Ut hæ controversiæ solide et In order that these controversies dextre explicentur atque decidan- may be solidly and judiciously extur, hæc nostra fides, doctrina et plained and decided, the following confessio est.
is our faith, doctrine, and confession: I. Quod bona opera veram fidem I. That good works' must certain(si modo ea non sit mortua, sed ly and without all doubt follow a viva fides) certissime atque indu- true faith (provided only it be not bitato sequantur, tanquam fruc- a dead but a living faith), as fruits tus bonce arboris.
of a good tree. II. Credimus etiam, docemus et II. We believe, also, teach, and confitemur, quod bona opera pe- confess that good works are wholly nitus excludenda sint, non tan- to be excluded, not only when the tum cum de justificatione fidei righteousness of faith is treated of, agitur, sed etiam cum de salute but also when the matter of our nostra æterna disputatur, sicut eternal salvation is discussed, as the Apostolus perspicuis verbis tes- apostle bears witness in clear words, tatur, cum ait (Rom. iv. 6): 'Sicut when he says (Rom. iv. 6): ‘Even et David dicit, beatitudinem ho- as also David describeth the blessminis, cui Deus accepto fert'edness of the man to whom God im
!"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.
justitiam sine operibus. Beati, puteth righteousness withont works, quorum remissæ sunt iniquitates, saying, Blessed are they whose inet quorum tecta sunt peccata. iquities are forgiven, and whose sins Beatus vir, cui non imputavit are covered. Blessed is the man to Dominus peccatum, etc. Et alibi whom the Lord hath not imputed (Eph. ii. 8 sq.): "Gratia, inquit, sin. And elsewhere (Eph. ii. 8 sq.): 'estis salvati, per fidem, et hoc By grace,' saith he,'are ye saved non ex vobis, Dei enim donum through faith; and that not of yourest, non ex operibus, ne quis glo- selves, for it is the gift of God-not rietur.'
of works, lest any man should boast.' III. Credimus, docemus et con- III. We believe, teach, and confitemur, omnes quidem homines, fess that all men, indeed, but præcipue vero eos, qui per Spi- chiefly those who through the ritum Sanctum regenerati sunt Holy Spirit are regenerated and et renovati, ad bona opera fa- renewed, are debtors to do good cienda debitores esse.
works. IV. Et in hac sententia vocabula IV. And in this decision those illa 'necessarium,' debere,' 'opor- words—necessary,''ought,''it betere' [' nöthig,' 'sollen,' und 'mis- hooves'—are rightly used even of sen'] recte usurpantur, etiam de regenerate men, and are not inrenatis hominibus, et cum forma consistent with the form of sound sanorum verborum non pugnant. words.
V. Sed tamen per vocabula V. But, nevertheless, by the terms necessitas,' necessarium,' quando necessity, necessary, when we speak videlicet de renatis est sermo, of the regenerate, we are not to non intelligenda est coactio, sed understand constraint, but only tantum debita illa obedientia, that bounden obedience which true quam vere credentes, quatenus believers, so far as they are regenrenati sunt, non ex coactione, erate, render, not of constraint or aut compulsu legis, sed libero compulsion of the law, but of a et spontaneo spiritu præstant, free and spontaneous spirit: inasquandoquidem non amplius sub much as they are no longer under lege sunt, sed sub gratia (Rom. the law, but under grace (Rom. vi. vi 14; vii. 6; viii. 14).
14; vii. 6; viii. 14). VI. Credimus igitur, docemus VI. We believe, therefore, teach, et confitemur, cum dicitur, rena- and confess that when it is said