omnesque Doctores æstimari et ju- and judged, is no other whatever dicari oporteat, nullam omnino than the prophetic and apostolic aliam esse, quam Prophetica et writings both of the Old and of Apostolica scripta cum Veteris, the New Testament, as it is written tum Novi Testamenti, sicut scri- (Psalm cxix. 105): 'Thy word is a ptum est (Psa. cxix. 105): 'Lu- lamp unto my feet, and a light unto cerna pedibus meis verbum tuum, my path.' And St. Paul saith (Gal. et lumen semitis meis. Et Divus i. 8): "Though an angel from heaven Paulus inquit (Gal. i. 8): Eti- preach any other gospel unto you, amsi Angelus de cœlo aliud præ- let him be accursed.' dicet Evangelium, anathema sit? Reliqua vero sive Patrum sive

But other writings, whether of Neotericorum scripta, quocunque the fathers or of the moderns, with veniant nomine, sacris literis ne- whatever name they come, are in quaquam sunt æquiparanda, sed nowise to be equalled to the Holy universa illis ita subjicienda Scriptures, but are all to be essunt, ut alia ratione non recipi- teemed inferior to them, so that antur, nisi testium loco, qui do- they be not otherwise received than ceant, quod etiam post Aposto- in the rank of witnesses, to show lorum tempora, et in quibus par- what doctrine was taught after tibus orbis doctrina illa Prophe- the Apostles' times also, and in tarum et Apostolorum sincerior what parts of the world that more

conservata sit.1

sound doctrine of the Prophets and Apostles has been preserved.

II. And inasmuch as immediate

II. Et quia statim post Apostolorum tempora, imo etiam ly after the times of the Apostles, cum adhuc superstites essent, nay, even while they were yet alive, falsi doctores et hæretici exorti false teachers and heretics arose, sunt, contra quos in primitiva against whom in the primitive Ecclesia Symbola sunt compo- Church symbols were composed, sita, id est, breves et categorica that is to say, brief and explicit Confessiones, quæ unanimem Ca- confessions, which contained the tholicæ Christianæ fidei Consen- unanimous consent of the Catholic sum et Confessionem Orthodoxo- Christian faith, and the confession

'Als Zeugen, welcher Gestalt nach der Apostel Zeit und an welchen Orten solche Lehre der Propheten und Apostel erhalten worden.'

rum et veræ Ecclesiæ complecte- | of the orthodox and true Church bantur (ut sunt SYMBOLUM APO- (such as are the APOSTLES', the NiSTOLICUM, NICÆNUM, et ATHANASIA-CENE, and the ATHANASIAN CREEDS): NUM): profitemur publice, nos illa we publicly profess that we emamplecti, et rejicimus omnes ha- brace them, and reject all heresies reses, omniaque dogmata, quæ con- and all dogmas which have ever tra illorum sententiam unquam been brought into the Church of in Ecclesiam Dei sunt invecta. God contrary to their decision.

III. And as concerns the schisms

III. Quod vero ad schismata in negotiis fidei attinet, quæ in in matters of faith, which have nostra tempora inciderunt, judi- come to pass in our times, we camus, unanimem Consensum et judge the unanimous consent and Declarationem Christianæ no- declaration of our Christian faith, stræ fidei et Confessionis, in especially against the papacy and primis contra Papatum, et hu- its idolatrous rites and superstijus falsos ac idolatricos cultus tions, and against other sects, to et superstitiones, et alias sectas, be the Symbol of our own age, esse nostri temporis Symbolum, called The First, Unaltered AuGsAUGUSTANAM illam primam, et BURG CONFESSION, which in the non mutatam CONFESSIONEM, quæ year 1530 was exhibited to the Imperatori Carolo V. Augusta Emperor Charles the Fifth at the anno XXX. in magnis Imperii Diet of the Empire; and likewise Comitiis exhibita est; similiter the APOLOGY [of the Augsburg et APOLOGIAM [derselben APOLO- Confession]; and the SMALCALD GIE]; et ARTICULOS SMALCALDICOS ARTICLES drawn up in the year anno XXXVII. conscriptos [AR- 1537, and approved by the subTIKELN 80 zu SCHMALKALDEN Anno scription of the principal divines 37 gestellet], et præcipuorum Theo- of that time.

logorum illius temporis subscrip

tione comprobatos.

Et quia hæc religionis causa And inasmuch as this matter etiam ad Laicos, quos vocant, of religion appertains also to the spectat, eorumque perpetua salus laity, as they are called, and their agitur: profitemur publice, nos eternal salvation is at stake, we pubetiam amplecti MINOREM et MA- licly profess that we also receive JOREM D. LUTHERI CATECHISMOS DR. LUTHER'S SMALLER and LARGER

[zu dem KLEINEN und GROSSEN | CATECHISMS as they are included in KATECHISMO DOCTOR LUTHERS], ut Luther's works, because we judge ii Tomis Lutheri sunt inserti: them to be, as it were, the Bible of quod eos quasi Laicorum Biblia the laity, in which all those things [Laienbibel] esse censeamus, in qui- are briefly comprehended which bus omnia illa breviter compre- in the Holy Scripture are treated henduntur, quæ in Sacra Scriptu- more at length, and the knowledge ra fusius tractantur, et quorum of which is necessary to a Chriscognitio homini Christiano ad tian man for his eternal salvaæternam salutem est necessaria. tion.

Ad has rationes, paulo ante To these principles, as set forth monstratas, omnis doctrina in a little above, every religious docreligionis negotio conformanda trine ought to be conformed; and, est, et, si quid iis contrarium if any thing is discovered to be esse deprehenditur, id rejicien- contrary to them, that is to be redum atque damnandum est: jected and condemned, as being at quippe quod cum unanimi fidei variance with the unanimous decnostræ declaratione pugnet. laration of our faith.

Hoc modo luculentum discri- In this way a clear distinction men inter sacras Veteris et Novi is retained between the sacred Testamenti literas, et omnia ali- Scriptures of the Old and New orum scripta retinetur: et sola Testaments, and all other writings; Sacra Scriptura judex, norma et and Holy Scripture alone is acregula [der einige Richter, Regel knowledged as the [only] judge, und Richtschnur] agnoscitur, ad norm, and rule, according to which, quam, ceu ad Lydium lapidem as by the [only] touchstone, all [als dem einigen Probierstein], doctrines are to be examined and omnia dogmata exigenda sunt et judged, as to whether they be godly judicanda, an pia, an impia, an or ungodly, true or false. vera, an vero falsa sint.

But the other symbols and other writings, of which we made men

Cætera autem Symbola, et alia scripta, quorum paulo ante mentionem fecimus, non obtinent tion a little while ago, do not posautoritatem judicis; hæc enim sess the authority of a judge-for dignitas solis sacris literis debe- this dignity belongs to Holy Scriptur: sed duntaxat pro religione ture alone; but merely give testi

nostra testimonium dicunt eam-mony to our religion, and set it que explicant, ac ostendunt, quo- forth to show in what manner from modo singulis temporibus sacra time to time the Holy Scriptures literæ in articulis controversis have been understood and explainin Ecclesia Dei a Doctoribus, ed in the Church of God by the qui tum vixerunt, intellecta et doctors who then lived, as respects explicatæ fuerint, et quibus ra- controverted articles, and by what tionibus dogmata cum Sacra arguments, dogmas at variance with Scriptura pugnantia rejecta et the Holy Scriptures have been recondemnata sint. jected and condemned.

prie et absque omni discrimine ly and without any distinction the ipsa hominis corrupti natura, very nature, substance, and essence substantia et essentia, aut certe of corrupt man, or at the least principalis et præstantissima the principal and pre-eminent part pars ipsius substantiæ; utpote of his substance, namely, the raipsa rationalis anima in summo tional soul itself, considered in its suo gradu et in summis ipsius highest degree and in its chief powviribus considerata? An vero ers? Or whether between the subinter hominis substantiam, natu- stance, nature, essence, body, and ram, essentiam, corpus et ani- soul of man, even after the fall mam, etiam post lapsum humani of mankind on the one hand, and generis, et inter originale peccatum aliquod sit discrimen, ita, ut aliud sit ipsa natura, et aliud ipsum peccatum originis, quod in natura corrupta hæret, et naturam etiam depravat?

Original Sin on the other, there be some distinction, so that the nature itself is one thing, and Original Sin another thing, which adheres in the corrupt nature, and also corrupts the nature?

AFFIRMATIVA. Sincera doctrina, fides et confessio, cum superiore norma et compendiosa declaratione consentiens.

AFFIRMATIVE.

The pure doctrine, faith and confession, agreeing with our above-stated norm and compendious declaration.

I. Credimus, docemus et confite- I. We believe, teach, and confess mur, quod sit aliquod discrimen that there is a distinction between inter ipsam hominis naturam, the nature of man itself, not only non tantum, quemadmodum ini- as man was created of God in the tio a Deo purus, et sanctus, et beginning pure and holy and free absque peccato homo conditus est, from sin, but also as we now posverum etiam, qualem jam post sess it after our nature has fallen; lapsum naturam illam habemus, a distinction, namely, between the discrimen, inquam, inter ipsam nature itself, which even after the naturam, quæ etiam post lapsum fall is and remains God's creature, est permanetque Dei creatura, et and Original Sin; and that this difinter peccatum originis, et quod ference between nature and Origtanta sit illa naturæ et peccati ori-inal Sin is as great as between the ginalis differentia, quanta est inter work of God and the work of the opus Dei, et inter opus Diaboli. devil.

II. Credimus, docemus et con- II. We believe, teach, and confitemur, quod summo studio hoc fess that this distinction should be discrimen sit conservandum, prop- maintained with the greatest care, terea quod illud dogma, nul- because the dogma that there is no lum videlicet inter naturam ho- distinction between the nature of minis corrupti et inter peccatum fallen man and Original Sin is inoriginis esse discrimen, cum præ- consistent with the chief articles cipuis Fidei nostræ articulis (de of our faith (of Creation, of Recreatione, de redemtione, de sanc-demption, of Sanctification, and the tificatione et resurrectione carnis Resurrection of our flesh), and can nostræ) pugnet, neque salvis hisce not be maintained except by imarticulis stare possit. pugning these articles.

Deus enim non modo Adami For God not only created the et Ieva corpus et animam ante body and soul of Adam and Eve lapsum, verum etiam corpora et before the fall, but has also created animas nostras post lapsum cre- our bodies and souls since the fall, avit; etsi hæc jam sunt cor- although these are now corrupt.