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obrem illi, non solum propter iram, sed etiam propter conscientiam, obediendum est.

Leges civiles possunt Christianos propter capitalia & gravia crimina morte punire.

Christianis licet ex mandato Magistratus arma portare & justa bella administrare.

Christianorum bona non sunt Communia. Facultates & bona Christianorum non sunt communia, quoad jus & possessionem, ut quidam Anabaptistæ falsò jactant, debet tamen quisque de his quæ possidet pro facultatum ratione, pauperibus eleemosynas benigne distribuere.

Licet Christianis jurare. Quemadmodum juramentum vanum & temerarium à Domino nostro Jesu Christo & ab Apostolo ejus Jacobo, Christianis hominibus interdictum esse fatemur, ita Christianam religionem minime prohibere censemus, quin jubente Magistratu, in causa fidei & charitatis jurare liceat, modo id fiat juxta Prophetæ doctrinam, in Justitia, in Judicio & Veritate.

Resurrectio mortuorum nondum est facta. Resurrectio mortuorum non adhuc facta est, quasi tantum ad animum pertineat, qui per Christi gratiam à morte peccatorum excitetur, sed extremo die quoad omnes qui obierunt, expectanda est ; tunc enim vita defunctis (ut Scripturæ manifestissime testantur) propria corpora, carnes & ossa restituentur, ut homo integer, prout vel recte vel perdite vixerit, juxta sua opera, sive præmia sive penas reportet.

Defunctorum animæ neque cum corporibus intereunt, neque otiose

dormiunt. Qui animas defunctorum prædicant usque ad diem judicii absque omni sensu dormire, aut illas asserunt vua cum corporibus mori, & extrema die eum illis exeitandas, ab orthodoxa fide, quæ nobis in sacris literis traditur, prorsus dissentiunt.

Millenarii. Qui Millenariorum fabulam revocare conantur, sacris literis adversantur, & in Judaica deliramenta sese præcipitant.

Non omnes tandem servandi sunt. Hi quoque damnatione digni sunt, qui conantur hodie perniciosam opinionem instaurare, quòd omnes, quantumvis impii, servandi sunt tandem, cum definito tempore à justitia divina pænas de admissis flagitiis luerunt.

Excusum Londini, apud Reginaldum Wolfium, Regiæ Majestatis in Latinis

Typographum, Anno Dom. 1553.

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that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth Gods wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated, whereby the lust of the flesh, called in Greek opovnua sapkòs, which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of it self the nature of sin.

De Gratia. Gratia Christi seu S. Spiritus qui per eundem datur, cor lapideum aufert & dat cor carneum: Atque licet ex nolentibus quæ recta sunt, volentes faciat; & ex volentibus prava, nolentes reddat, volentati nihilominus violentiam nullam infert, & nemo hâc de causâ cum peccaverit, seipsum excusare potest, quasi nolens aut coactus peccaverit, ut eam pb causam accusare non mereatur aut damnari. Artic, Edwardi 6. decimus.

10.

Of Free-will. The condition of man after the fall of Adam is such, that he cannot tum and prepare himself by his own natural strength and good works to faith and calling upon God: wherefore we have no power to do good works pleasant and acceptable to God, without the Grace of God by Christ preventing us, that we may have a good will and working with us, when we have that good will.

11. Of the Justification of Man. “ We are accounted righteous before God, only for the Hæc non “ merit of our Lord and Saviour Jesus Christ by faith, and habentur “ not for our own works or deservings. Wherefore that we in Reg:

Edward. are justified by faith only, is a most wholsom Doctrine, and 9. Artic. very full of comfort, as more largely is expressed in the Justificatio Homily of Justification.

Fide Jesu Christi, eo sensu quo in Homilía de Justificatione explicatur est certissima & saluberrima Christianorum doctrina. Sie in Reg. Edward 6. Artie. 11.

ex sola

. 12.

Of good works. Hic Artic. “ Albeit that good works, which are the fruits of faith, non habetur " and follow after Justification, cannot put away our sins, in Reg. Edward

or and endure the severity of Gods judgment; yet are they 9. Artic. “ pleasing and acceptable to God in Christ, and 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.

: 13.

Of Works before Justification. Works done before the grace of Christ, and the inspiration of this Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesu Christ, neither do they make men meet to receive grace, or (as the School-Authors say) deserve grace of Congruity : yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

14. Of Works of Supererogation. Voluntary Works besides, over and above Gods Commandments, which they call works of Supererogation, cannot be taught without arrogancy and iniquity. For by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required : 'whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.

15.

Of Christ alone without sin. Christ in the truth of our nature was made like unto us in all things, (sin only excepted) from which he was clearly void,

both in his flesh and in his Spirit. He came to be a Lamb -... without spot, who by sacrifice of himself once made, should

take away the sins of the Word, and sin (as S. John saith) was not in him. But all we the rest, (although baptised and if born again, in Christ) yet offend in many things; and if we say we have no sin, we deceive our selves, and the truth is not in us.

Blasphemia in Spiritum Sanctum. Est cum quis Verborum Dei manifesté perceptam veritatem, ex malitia & obfirmatione animi, convitiis insectatur, & hostiliter insequitur: Atque hujusmodi, quia maledicto funt obnoxii, gravissimo sese astringunt scelere, unde peccati hoc genus irremissibile a Domino appellatur & affirmatur, Artic. 16. Edward 6.

16.

Of sin after Baptism. Not every deadly sin willingly committed after Baptism, is sin against the holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned which say they can no more sin as long as they live here, to deny the place of forgiveness to such as truly repent.

17. Of Predestination and Election. Predestination to life, is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore they which be endued with so excellent a benefit of God, be called according to Gods purpose by his Spirit working in due season : they through grace obey the calling : they be justified freely : they be made Sons of God by adoption : they be made like the Image of his only begotten Son Jesus Christ : they walk religiously in good works, and at length by Gods mercy they attain to everlasting felicity.

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