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tein in nobis conservari, aut re- | are preserved or retained in us not tineri, non per opera, sed tantum by works, but only by the spirit per Spiritum Dei, et per fidem of God and by faith (by which, qua scilicet salus custoditur), namely, salvation is guarded), and bona autem opera testimonia that good works are a testimony esse, quod Spiritus Sanctus prce- that the Holy Spirit is present and. sens sit, atque in nobis habitet. dwells in us.


NEGATIVE. Falsa doctrina, superiori repugnans.

False doctrine opposed to that above stated. I. Rejicimus igitur et damna- I. We reject, therefore, and conmus subsequentes phrases, cum demn the following phrases, when docetur : bona opera necessaria it is taught: That good works are esse ad salutem ; neminem un- necessary to salvation; that no one quam sine bonis operibus salva- has ever been saved without good tum; impossibile esse sine bonis works; that it is impossible to be operibus salvari.

saved without good works. II. Repudiamus et damnamus II. We repudiate and condemn nudam hanc, offendiculi plenam, this bald phrase, full of offense et Christianæ disciplinæ perni- and pernicions to Christian disciciosam phrasin : bona opera nox- pline: That good works are detriin esse ad salutem.2

mental to salvation. His enim postremis tempori- For in these last times it is not bus non minus necessarium est, less necessary that men should be ut homines ad recte et pie vi- admonished to a right and pious vendi rationem bonaque opera in- manner of living and to good works, vitentur atque moneantur, quam and reminded how necessary it is necessarium sit, ut ad declaran- that they should exercise themselves dam fidem atque gratitudinem to declare and set forth their faith suam erga Deum in bonis operi- and gratitude towards God by good bus sese exerceant: quam neces- works, than it is necessary to beware sarium est, cavere, ne bona opera lest good works be mingled in the negotio justificationis adiniscean- matter of justification.

For men tur. Non minus enim homines may incur damnation no less by Epicurea persuasione de file, an Epicurean persuasion concern* Against Major.

· Against Amsdorf.

quam Pharisaica et Papistica ing faith than by a Pharisaic and fiducia in propria opera et merita Papistic confidence in their own damnationem incurrere possunt. works and merits.

III. Præterea reprobamus atque III. Moreover, we repudiate and damnamus dogma illud, quod condemn that dogma that faith in fides in Christum non amitta- Christ is not lost, and that the Holy tur, et Spiritus Sanctus nihi- Spirit, even though a man sin witlominus in homine habitet, eti- tingly and willingly, nevertheless amsi sciens volensque peccet ; et dwells in him; and that the holy quod sancti atque electi [die Hei- and elect retain the Holy Spirit, ligen und Auserwählten] Spiri- even though they fall into adultum Sanctum retineant, tametsi tery or other crimes, and persevere in adulterium, aut in alia scelera in the same. prolabantur, et in iis perseverent.

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Quæsitum fuit: an Evange- It has been inquired: Whether lium proprie sit tantummodo the gospel is properly only a preachconcio de gratia Dei, quce remising of the grace of God, which sionem peccatorum nobis annun- announces to us the remission of ciet : an vero etiam sit concio sins, or whether it is also a preachpoenitentiæ, arguens peccatum in- ing of repentance, rebuking the credulitatis, quippe quæ non per sin of unbelief, as one which is Legem, sed per Evangelion dun- not rebuked by the Law, but only taxat arguatur.

by the Gospel.



Sincera doctrina, cum norma verbi Dei con- Sound doctrine agreeing with the rule of the gruens.

Word of God. I. Credimus, docemus et confite- I. We believe, teach, and confess mur, discrimen Legis et Evange- that the distinction of the Law and lii, ut clarissimum quoddam lu- of the Gospel, as a most excellently men [ein besonder herrlich Licht], clear light, is to be retained with


singulari diligentia in Ecclesia special diligence in the Church of Dei retinendum esse, ut verbum God, in order that the Word of God, Dei, juxta admonitionem D. Pau- agreeably to the admonition of St. li, recte secari queat.

Paul, may be rightly divided. II. Credimus, docemus et con- II. We believe, teach, and confitemur, Legem esse proprie doc- fess that the Law is properly a trinam divinitus revelatam, quo doctrine divinely revealed, which doceat, quid justum Deoque gra- teaches what is just and acceptable tum sit; quæ etiam, quicquid to God, and which also denounces peccatum est, et voluntati divinae whatever is sinful and opposite to adversatur, redarguat.

the divine will. III. Quare, quicquid extat in III. Wherefore, whatever is found sacris literis, quod peccata ar- in the Holy Scriptures which conguit, id revera ad Legis concio- victs of sins, that properly belongs nem pertinet.

to the preaching of the Law. IV. Evangelion vero proprie IV. The Gospel, on the other hand, doctrinam

censemus, quce we judge to be properly the doctrine doceat, quid homo credere debeat, which teaches what a man ought to qui Legi Dei non satisfecit, et believe who has not satisfied the idcirco per eandem damnatur : law of God, and therefore is convidelicet, quod illum credere opor- demned by the same, to wit: that it teat, Jesum Christum omnia pec- behooves him to believe that Jesns cata expiasse, atque pro iis sa- Christ has expiated all his sins, and tixfecisse, et remissionem pecca- made satisfaction for them, and has torum, justitiam coram Deo con- obtained remission of sins, rightsistentem et vitam æternam, nullo eousness which avails before God, interveniente peccatoris illius me- and eternal life without the interrito, impetrasse.

vention of any merit of the sinner. . V. Cum autem vocabulum V. But inasmuch as the word 'Evangelii' non semper in una Gospel is not always used in Holy eademque significatione in Sacra Scripture in one and the same sigScriptura usurpetur, unde et dis- nification, whence also that dissensensio illa primum orta est: cre- sion first arose, we believe, teach, dimus, docemus et confitemur, si and confess that if the term Gospel vocabulum 'Evangelii' de tota is understood of the whole doctrine Christi doctrina accipiatur, quam of Christ, which he set forth in his


ipse in Ministerio suo (quemad- ministry, as did also his apostles modum et ejus Apostoli) profes- after him (in which signification sus est in qua significatione the word is used in Mark i. 15 Mark i. 15 et Acts xx. 21 vox and Acts xx. 21), it is riglıtly said illa usurpatur), recte dici et do- and taught that the Gospel is a ceri, Evangelium esse concionem preaching of repentance and rede pænitentia et remissione pec- mission of sins. catorum.

VI. Quando vero Lex et Evan- VI. But when the Law and the gelion, sicut et ipse Moises, ut Gospel are compared together, as Doctor Legis, et Christus, ut well as Moses himself, the teacher Doctor Evangelii, inter se confe- of the Law, and Christ the teacher runtur : credimus, docemus et of the Gospel, we believe, teach, confitemur, quod Evangelion non and confess that the Gospel is not a sit concio pænitentiæ, arguens preaching of repentance, convicting peccata : sed quod proprie nihil of sins, but that it is properly nothaliud sit, quam laetissimum ing else than a certain most joyful quoddarn nuncium, et concio ple- message and preaching full of conna consolationis, non arguens aut solation, not convicting or terrifyterrens, quandoquidem conscien- ing, inasmuch as it comforts the contias contra terrores Legis sola- science against the terrors of the tur, easque in meritum solius Law, and bids it look at the merit Christi respicere jubet, et dul- of Christ alone, and by a most sweet cissima prædicatione, de gratia preaching of the grace and favor of et favore Dei, per meritum Chri- God, obtained through Christ, lifts sti impetrato, rursus erigit. it up again.

VII. Quod vero ad revelatio- VII. But as respects the revelanem peccati attinet, sic sese res tion of sin, the matter stands thus : habent. Velum illud Moisis om- That veil of Moses is drawn over all nium hominum oculis est obduc- men's eyes, so long as they hear only tum, quam diu solam Legis con- the preaching of the Law, and hear cionem, nihil autem de Christo nothing of Christ. Therefore they audiunt. Itaque peccata sua ex do not, by the Law, truly come to Lege non vere agnoscunt : sed know their sins, but either become aut hypocritæ fiunt, qui justitiæ hypocrites, swelling with an opinion propriæ opinione turgent, quales of their own righteousness, as were olim erant Pharisæi, aut in pec- aforetime the Pharisees, or grow catis suis desperant, quod Jwas desperate in their sins, as did the proditor ille fecit. Eam ob cau- traitor Judas. On this account sam Christus sumsit sibi Legem Christ took upon him to explain the explicandam spiritualiter (Matt. Law spiritually (Matt. v. 21 sqq.; v. 21 sqq.; Rom. vii. 14), et hoc Rom. vii. 14), and in this manner modo ira Dei de cælo revelatur is the wrath of God revealed from super omnes peccatores (Rom. i. heaven against all sinners (Rom. i. 18), ut, vera Legis sententia in- 18), in order that, by perceiving the tellecta, animadvertatur, quanta true meaning of the Law, it may be sit illa ira. Et sic demum pec- understood how great is that wratlı. catores ad Legem remissi vere And thus at length sinners, being et recte peccata sua agnoscunt. remanded to the Law, truly and Talem vero peccatorum agnitio- rightly come to know their own sins. nem solus Moises nunquam ex But such an acknowledgment of ipsis extorquere potuisset. sins Moses alone could never have

extorted from them. Etsi igitur concio illa de pas- Although, therefore, this preachsione et morte Christi Filii Dei, ing of the passion and death of sereritatis et terroris plena est, Christ, the Son of God, is full of quce iram Dei adversus peccata severity and terror, inasmuch as it ostendit, unde demum homines sets forth the anger of God against ad Legem Dei propius adducun- sin, from whence men at length are tur, postquam velum illud Moisis brought nearer to the Law of God, ablatum est, ut tandem exacte after that veil of Moses is taken. agnoscant, quanta videlicet Do- away, that at length they may exminus in Lege sua a nobis exi-actly perceive how great things God gat, quorum nihil nos præstare exacts from us in his Law, none of possumus, ita, ut universam no- which we are able to perform, so stram justitiam in solo Christo that it behooves us to seek the whole quærere oporteat :

of our righteousness in Christ alone: VIII. Tamen, quam diu nobis VIII. Nevertheless, so long as the Christi passio et mors iram Dei passion and death of Christ place ob oculos ponunt, et hominem before the eyes the wrath of God perterrefaciunt, tam diu non and terrify man, so long they are sunt proprie concio Evangeliä, not properly the preaching of the

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