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recte [rein] . docetur, et recte rightly taught (purely preached] [laut des Evangelii] admini- and the Sacraments rightly adminstrantur Sacramenta.

istered [according to the Gospel]. Et ad veram unitatem Eccle- And unto the true unity of the sine satis est consentire de do- Church, it is sufficient to agree conctrina Evangelii et administra- cerning the doctrine of the Gospel tione Sacramentorum. Nec ne- and the administration of the Saccesse est ubique esse similes tra- raments. Nor is it necessary that ditiones humanas, seu ritus aut human traditions, rites, or ceremoceremonias, ab hominibus insti- nies instituted by men should be tutas. Sicut inquit Paulus alike every where, as St. Paul (Eph. iv. 5, 6): Una fides, unum saith: There is one faith, one Baptisma, unus Deus et Pater baptism, one God and Father of omnium, etc.


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ABt. VIII. - Quid sit Ecclesia.

ART. VIII.- What the Church is. Quanquam Ecclesia proprie sit Though the Church be properly congregatio Sanctorum et vere the congregation of saints and true credentium: tamen, cum in hac believers, yet seeing that in this life vita multi hypocritos et mali many hypocrites and evil persons admixti sint, licet uti Sacramen- are mingled with it, it is lawful to tis, quce per malos administran- use the Sacraments administered by tur, juxta vocem Christi (Matt. evil men, according to the voice of xxiii. 2): Sedent Scribæ et Pha- Christ (Matt. xxiii. 2): "The Scribes risæi in Cathedra Mosi, etc. Et and the Pharisees sit in Moses' seat,' Sacramenta et verbum propter and the words following. And the ordinationem et mandatum Chri-Sacraments and the Word are effectsti sunt efficacia, etiamsi per ma- ual, by reason of the institution and los exhibeantur.

commandment of Christ, though

they be delivered by evil men. Damnant Donatistas et simi- They condemn the Donatists and les,' qui negabant licere uti mini- such like, who denied that it was sterio malorum in Ecclesia, et lawful to use the ministry of evil sentiebant ministerium malorum men in the Church, and held that inutile et inefficax esse.

obediunt Christo; etsi in hac vita huic congregationi multi mali et hypocritæ admixti sunt usque ad novissimum judicium.

The Wiclefites (Donatistas et Viglevistas). Apol. p. 150, Rechenb, edition.

the ministry of evil men is useless and without effect.

ART. IX.-De Baptismo.

Art. IX.-Of Baptism. De Baptismo docent, quod sit Of Baptism they teach that it is necessarius ad salutem, quodque necessary to salvation, and that by per Baptismum offeratur gra- Baptism the grace of God is oftia Dei; et quod pueril sint fered, and that children are to be baptizandi, qui per Baptismum baptized, who by Baptism, being oblati Deo recipiantur in gra offered to God, are received into tiam Dei.

God's favor. Damnant Anabaptistas, qui They condemn the Anabaptists improbant Baptismum puerorum who allow not the Baptism of chilet affirmant pueros, sine Bapti- dren, and affirm that children are smo 2 salvos fieri.

saved withont Baptism.

ART, X.-De Cæna Domini.

Art. X.-of the Lord's Supper. De Cæna Domini docent, quod Of the Supper of the Lord they corpus et sanguis [wahrer Leib teach that the [true] body and und Blut] Christi vere: adsint blood of Christ are truly present [unter Gestalt des Brotes und [under the form of bread and Weines), et distribuantur vescen- wine), and are there] communitibus [da ausgetheilt und genom- cated to those that eat in the Lord's men wird] in Cæna Domini ; et Supper (and received]. And they improbant secus docentes [Der- disapprove of those that teach othhalben wird auch die Gegenlehr erwise [wherefore also the opposite verworfen].3

doctrine is rejected].

Art. XI.-De Confessione.

Art. XI.–Of Confession. De confessione docènt, quod Concerning confession, they teach absolutio privata in Ecclesiis re- that private absolution be retained

· Edition of 1540: · Infantes.'
* The edition of 1540 adds after Baptismo: 'et extra Ecclesiam Christi.'

In the edition of 1540 the tenth article reads thus: 'De cæna Domini docent quod cum pane et vino vere exhibeantur corpus et sanguis Christi vescentibus in Cæna Domini.' The disapproval of other views is omitted. This is by far the most important departure from the original edition, and has caused much controversy. See Vol. I. p. 241.

tinenda sit, quanquam in confes in the churches, though enumerasione non sit necessaria omni- tion of all offenses be not necesum delictorum enumeratio. Est sary in confession. For it is imenim impossibilis juxta Psalm- possible; according to the Psalm: um (xix. 12): Delicta quis intel-Who can understand his ligit?

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ART. XII.- De Pænitentia.

Art. XII.-Of Repentance. De pænitentia docent, quod lap- Touching repentance, they teach sis post Baptismum contingere pos- that such as have fallen after bapsit remissio peccatorum, quocun- tism may find remission of sins, que tempore cum convertuntur [zu at what time they are converted aller Zeit, so sie zur Busse kom- [whenever they come to repentmen]; et quod Ecclesia talibus re- ance), and that the Church should deuntibus ad pænitentiam abso- give absolution unto such as return lutionem impartiri debeat. to repentance. Constat autem pænitentia pro

Now repentance consisteth propprie his duabus partibus : Al-erly of these two parts: One is tera est contricio seu terrores contrition, or terrors stricken into incussi conscientiæ agnito pec- the conscience through the accato. Altera est fides, quæ con- knowledgment of sin; the other cipitur ex Evangelio seu abso- is faith, which is conceived by the lutione, et credit propter Chri- Gospel, or absolution, and doth bestum remitti peccata, et conso- lieve that for Christ's sake sins be latur conscientiam, et ex terrori- forgiven, and comforteth the conbus liberat. Deinde sequi debent science, and freeth it from terrors. bona opera, quce sunt fructus Then shonld follow good works, pænitentiæ.

which are fruits of repentance. Damnant Anabaptistas, qui They condemn the Anabaptists, negant semel justificatos posse who deny that men once justified amittere Spiritum Sanctum. can lose the Spirit of God, and do Item, qui contendunt quibus contend that some men may attain dam tantam perfectionem in to such a perfection in this life

a hac vita contingere, ut peccare that they can not sin. [Here are non possint [dass diejenigen 80 rejected those who teach that those einst sind fromm worden, nicht who have once been holy can not wieder fallen mögen). Damnan- fall again.) The Novatians are tur et Novatiani, qui nolebant also condemned, who would not absolvere lap808 post Baptismum absolve such as had fallen after

lapsos redeuntes ad poenitentiam. Re- baptism, thongh they returned to jiciuntur et isti, qui non do- repentance. They also that do not cent remissionem peccatorum per teach that remission of sins is obfidem contingere, sed jubent no8 tained by faith, and who command mereri gratiam per satisfactiones us to merit grace by satisfactions, nostras.

are rejected.


De Usu Sacramentorum, Art. XIII. - Of the Use of Sacraments. De Usu Sacramentorum do- Concerning the use of the Sacracent, quod Sacramenta instituta ments, they teach that they were sint, non modo ut sint notæ pro- ordained, not only to be marks of fessionis inter homines, sed ma- profession among men, but rather gis ut sint signa et testimonia that they should be signs and testivoluntatis Dei erga nos, ad ex- monies of the will of God towards citandam et confirmandam fidem us, set forth unto us to stir up

and in his, qui utuntur, proposita. confirm faith in such as use them. Itaque utendum est Sacramentis Therefore men must use Sacraita, ut fides accedat, quce credat ments so as to join faith with them, promissionibus, quæ per Sacra- which believes the promises that menta exhibentur et ostendun- are offered and declared unto nis tur.

by the Sacraments. Damnant igitur illos, qui do- Wherefore they condemn those cent, quod Sacramenta ex opere that teach that the Sacraments operato justificent, nec docent do justify by the work done, and fidem requiri in usu Sacramen- do not teach that faith which torum, quce credat remitti pec- believes the remission of sins is cata.

requisite in the use of Sacraments.

ART. XIV.-De Ordine Ecclesiastico.

Art. XIV.-Of Ecclesiastical Orders. De ordine Ecclesiastico [Kir. Concerning Ecclesiastical Orchen-Regiment] docent, quod nemo ders [Church Government], they debeat in Ecclesia publice docere, I teach that no man should publicly aut Sacramenta administrare, ni- in the Church teach, or administer si rite vocatus (ohne ordentlichen the Sacraments, except he be rightBeruf].

ly called (without a regular call].

ART. XV.-De Ritibus Ecclesiasticis. ART. XV.-Of Ecclesiastical Rites.

De ritibus Ecclesiasticis [von Concerning Ecclesiastical rites Menschen gemacht] docent, quod [made by men], they teach that those ritus illi sercandi sint, qui sine rites are to be observed which may peccato servari possunt, et pro- be observed without sin,and are profsunt ad tranquillitatem et bonum itable for tranquillity and good orordinem in Ecclesia, sicut certe der in the Church; such as are set feriæ, festa et similia. De tali- holidays, feasts, and such like. Yet bus rebus tamen admonentur ho- concerning such things, men are to mines, ne conscientiae onerentur, be admonished that consciences are tanquam talis, cultus ad salutem not to be burdened as if such servnecessarius sit.

ice were necessary to salvation. Admonentur etiam, quod tra- They are also to be admonished ditiones humano institutæ ad that human traditions, instituted to placandum Deum, ad promeren- propitiate God, to merit grace, and dam gratiam et satisfaciendum make satisfaction for sins, are oppro peccatis, adversentur Evan- posed to the Gospel and the docgelio et doctrinæ fidei. Quare trine of faith. Wherefore vows rota et traditiones de cibis et and traditions concerning foods diebus, etc., institutæ ad prome- and days, and such like, instituted rendam gratiam, et satisfacien- to merit grace and make satisfacdum pro peccatis inutiles sint et tion for sins, are useless and concontra Evangelium.

trary to the Gospel.

ART. XVI.-De Rebus Civilibus.

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

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