These three documents, drawn up by Calvin, would follow next in chronological order, but do not come within the scope of our selection, partly on account of their length (the Latin text alone would fill about two hundred pages -- see Niemeyer, pp.123-310), partly for intrinsic reasons. The Catechism of Geneva (1541) is no more in use, having been superseded by the Heidelberg and Westminster Catechisms, included in this volume. The Consensus of Zurich (1549), and the Consensus of Geneva (1552), especially the latter, are not so much confessions of faith as elaborate theological and polemical essays on two doctrines -- the one on the Lord's Supper, the other on Predestination -- for the purpose of harmonizing and defending the teaching of the Swiss Churches. On both these doctrines the Second Helvetic, the Gallican, the Belgic, the Scotch, and other Reformed Confessions, which we give in full, are sufficiently explicit and more authoritative.

For a history and summary of these documents, see the first volume, pp.467 sqq.

CONFESSIO HELVETICA POSTERIOR, A.D.1566.

The Second Helvetic Confession.

[This Helvetic Confession is called the second or later Helv. Conf., to distinguish it from the Confessio Helvetica Prior (or Basileensis Posterior, 1536). It was written by Henry Bullinger, of Zürich (Zwingli's successor), 1562, and first published 1566 in Latin, also in German and French. It is the most elaborate and most catholic among the Swiss Confessions. (Hagenbach calls it a 'wahres dogmatisches Meisterstück.' It was adopted, or at least highly approved, by nearly all the Reformed Churches on the Continent and in England and Scotland. Hence it must have a place in this selection. But it is rather a theological treatise than a popular creed; and on account of its great length I am obliged to omit a translation, referring the reader to the summary given in the first volume. There is an English translation by Owen Jones (The Church of the Living God; also the Swiss and Belgian Confessions of Faith, London, 1865), and another by Prof. Jeremiah Good, D.D. (of Tiffin, Ohio), Phila.1873.

For the text I have compared the following Latin editions: 1. The edition of Zürich, 1651, as reprinted in the Corpus et Syntagma Confessionum Fidei (Geneva, 1654, pp.1-61).2. The edition in the Oxford Syllage Confessionum, 2d ed.1827, pp.9-115, printed in very superior style, but with some omissions.3. J. P. Kindler's Confessio Helvetica Posterior, with a preface by Winer, Solisbaci, 1825 (pp.102); from this edition I have adopted the division of chapters into sections, and the references to the Augsburg Confession.4. The edition of Niemeyer, in his Collectio Conf. Reform., Leipz.1840, pp.462-536, who gives the text of the edition of 1568, with unimportant variations of a Zürich MS., and the editions of Oxford and of Kindler.5. The German text in Böckel's Bekenntniss-Schriften der evang.-reformirten Kirche, Leipz.1847, pp.281-347. The editions of Fritzsche and Böhl were not at hand. Some editions add the Imperial Edict against heretics from the Justinian Code, and the Symbolum of Pope Damasus from the works of Jerome. The title and preface are copied from the Zürich edition, 1651, in the Corpus et Syntagma Confessionum, 1654.]

Page facsimile

PRÆFATIO.

Universis Christi Fidelibus per Germaniam atque exteras etiam Nationes.

Ministri Subscriptarum Ecclesiarum per Helvetiam

Gratiam et Pacem a Deo Patre, per Jesum Christum, Dominum nostrum, precamur.

Conscriptae sunt hactenus, et eduntur hoc præcipue tempore in publicum, a regnis, nationibus, et civitatibus, multæ ac variæ Confessiones et Expositiones fidei, quibus extremo hoc seculo, in tam infelici perniciosarum proventu hæresium, quæ passim exoriuntur, docent, atque testantur, se in Ecclesiis suis orthodoxe simpliciterque sentire, credere atque docere, de omnibus in universum et singulis Christianæ fidei et religionis nostræ dogmatibus, denique, se et ab hæresium sectarumve communione esse quam alienissimos. Nos ergo, tametsi antea hoc ipsum fecerimus in nostris scriptis in publicum editis, quia tamen illa in oblivionem forte abierunt, variisque in locis, et prolixius etiam rem exponunt, quam ut omnibus inquirere ac perlegere vacet, præclaro aliorum fidelium exemplo excitati, brevi hac expositione conamur complecti, et omnibus Christi fidelibus proponere doctrinam, oeconomiamque Ecclesiarum nostrarum, quam illæ mox ab initio Reformationis, multos jam per annos, multaque per discrimina rerum ad hunc usque diem, summo cum consensu, et docuerunt, et nunc quoque custodiunt. Eadem opera attestamur etiam omnibus consensum nostrum unanimem, quem dedit nobis Dominus, ut in nostris Ecclesiis, quibus nos ministrare voluit Dominus, idem loquamur omnes, nec sint inter nos dissidia, sed simus integrum corpus, eadem mente eademque sententia. Attestamur item, nos minime talia in Ecclesiis nostris spargere dogmata, qualia adversarii nonnulli nostri nobis, apud eos maxime, ad quos scripta nostra non perveniunt, et qui doctrinæ nostræ imperiti sunt, falso et præter meritum tribuere, obtrudereque nituntur. Ergo manifestissime ex his nostris æqui deprehendent lectores, nihil nos quoque habere communionis cum ullis sectis atque hæresibus, quarum, hoc consilio, in singulis prope capitibus, mentionem facimus, easque rejicientes perstringimus. Colligent itaque et illud, nos a sanctis Christi Ecclesiis Germaniæ, Galliæ, Angliæ, aliarumque in orbe Christiano nationum, nephario schismate nos non sejungere atque abrumpere: sed cum ipsis omnibus et singulis, in hac confessa veritate Christiana, probe consentire, ipsasque caritate sincera complecti.

Tametsi vero in diversis Ecclesiis quædam deprehenditur varietas, in loquutionibus, et modo expositionis doctrinæ, in ritibus item vel ceremoniis, eaque recepta pro Ecclesiarum quarumlibet ratione, opportunitate et ædificatione, nunquam tamen ea, ullis in Ecclesia temporibus, materiam dissensionibus et schismatibus, visa est suppeditare. Semper enim hac in re, Christi Ecclesiae usæ sunt libertate. Id quod in historia Ecclesiastica videre licet. Abunde piæ vetustati satis erat, mutuus ille in præcipuis fidei dogmatibus, inque sensu orthodoxo et caritate fraterna, consensus.

Quo circa speramus Christi Ecclesias, ubi viderint deprehenderintque nos in sancti et æterni Dei doctrina, in sensu item orthodoxo et caritate fraterna, cum ipsis, imprimis vero cum veteri Apostolica Ecclesia, per omnia consentire, libenter ipsas quoque in unitate fidei atque doctrinæ, sensuque orthodoxo, et fraterna caritate consensuras nobiscum. Cum hanc Confessionem in hoc quoque ediderimus præcipae, ut Ecclesiarum pacem concordiamque cum mutua caritate, apud Germaniæ exterasque Ecclesias quæramus, nobis conciliemus, conciliatamque retineamus. Ubi sane illas ipsas Ecclesias, ea dilectione, sinceritate, integritateque præditas esse, nobis certo persuademus, ut si quid forte nostrarum rerum hactenus minus recte intellectum sit a nonnullis, porro, audita hac simplici Confessione nostra, illæ nos neutiquam numeraturæ sint inter hæreticos, neque Ecclesias nostras, quæ veræ Christi Ecclesiæ sunt, damnaturæ, ut impias.

Ante omnia vero protestamur, nos semper esse paratissimos, omnia et singula hic a nobis proposita, si quis requirat, copiosius explicare, denique meliora ex verbo Dei docentibus, non sine gratiarum actione, et cedere et obsequi in Domino, Cui laus et gloria. Acta 1 Martii, Anno 1566.

Subscripserunt omnes omnium Ecclesiarum Christi in Helvetia Ministri, qui sunt Tiguri, Bernæ, Glaronæ, Basileæ, Scaphusii, Abbatiscellæ, Sangalli, Curiæ Rhetorum, et apud Confoederatos, in Ecclesiis Evangelium profitentibus cis et ultra Alpes, Mylhusii item et Biennæ, quibus adjunxerunt se et Ministri Ecclesiæ, quæ est Genevæ, et Neocomi, etc. Sed et consenserunt in ipsam jam editam Ministri Ecclesiæ Polonicæ, quæ est in Ducatu Zathoriensi, et Ossviecimensi, Scoticarum quoque Ecclesiarum Ministri, qui Nonis Sept. Anno D.1566, scriptis ad Clarissimum Virum, Dn. Theodorum Bezam literis, inter alia dicunt; Subscripsimus omnes, qui in hoc coetu interfuimus, et hujus Academiæ sigillo publico obsignavimus. Præterea Debrecini in Hungaria, edita et impressa est Confessio, una cum articulis quibusdam, Septemb.1, Anno D.1567, et inscripta Serenissimo Principi et Domino, Domino Johanni II., Dei gratia electo Hungariæ Regi, etc. In qua inter alia hæc leguntur verba: Omnes Ecclesiæ Ministri, qui in Conventu sancto ad 24 Febr., Anno Domini 1567, Debrecinum convocato, cis et ultra Tibyscum, inter reliquas Confessiones recepimus et subscripsimus Helveticæ Confessioni, Anno Domini 1566 editæ, cui et Ecclesiæ Genevensis Ministri subscripserunt.

EDICTUM IMPERATORIUM.

De eo, quinam habendi sint, vel Catholici, vel Hæretici,

Ex Cod. Justin. Imper. et Tripart. Hist. libro nono capite 7.

Impp. Gratianus, Valentinianus et Theodosius, Aug. Populo urbis ConstantinopolitaDe lege Dei.
XXVII.

De ritibus, cærimoniis et mediis.
XIII.

De evangelio Jes. Chr., de promissionibus item, spiritu et litera. XXVIII.

De bonis ecclesiæ.
XIV.

De poenitentia et conversione hominis.
XXIX.

De coelibatu, conjugio, et oeconomia.
XV.

De vera fidelium justificatione.
XXX.

De magistrate.

CONFESSIO ET EXPOSITIO BREVIS ET SIMPLEX SINCERÆ RELIGIONIS CHRISTIANÆ, ETC.

CAP. I.

De Scriptura Sancta, Vero Dei Verbo. [Conf. Aug., Art. V.]

1. Credimus et confitemur, Scripturas Canonicas sanctorum Prophetarum et Apostolorum utriusque Testamenti ipsum verum esse verbum Dei, et auctoritatem sufficientem ex semetipsis, non ex hominibus habere. Nam Deus ipse loquutus est Patribus, Prophetis, et Apostolis, et loquitur adhuc nobis per Scripturas Sanctas.

2. Et in hac Scriptura Sancta habet universalis Christi Ecclesia plenissime exposita, quæcunque pertinent cum ad salvificam fidem, tum ad vitam Deo placentem recte informandam, quo nomine distincte a Deo præceptum est, ne ei aliquid vel addatur vel detrahatur (Deut. iv.2; Apoc. xxii.18,19).

3. Sentimus ergo, ex hisce Scripturis petendam esse veram sapientiam et pietatem, ecclesiarum quoque reformationem et gubernationem, omniumque officiorum pietatis institutionem, probationem denique dogmatum reprobationemque aut errorum confutationem omnium, sed et admonitiones omnes juxta illud Apostoli: Omnis Scriptura divinitus inspirata utilis est ad doctrinam, ad redargutionem, etc. (2 Tim. iii.16, 17), et iterum, Hæc tibi scribo, inquit ad Timotheum apostolus (in 1 Epist. iii.15), ut noris, quomodo oporteat, te versari in domo Dei, etc. Et idem ille rursus ad Thess.: Cum (ait) acciperetis sermonem a nobis, accepistis non sermonem hominum, sed sicut erat vere, sermonem Dei, etc. (1 Thess. ii.13). Nam ipse in Evangelio dixit Dominus: Non vos estis loquentes illi, sed Spiritus Patris mei loquitur in vobis. Ergo, qui vos audit, me audit; qui autem vos spernit, me spernit (Matt. x.20; Luc. x.16; Joh. xiii.20).

4. Proinde cum hodie hoc Dei verbum per prædicatores legitime vocatos annunciatur in Ecclesia, credimus ipsum Dei verbum annunciari et a fidelibus recipi, neque aliud Dei verbum vel fingendum, vel coelitus esse exspectandum: atque in præsenti spectandum esse ipsum verbum, quod annunciatur, non annunciantem ministrum, qui, etsi sit malus et peccator, verum tamen et bonum manet nihilominus verbum Dei.

5. Neque arbitramur, prædicationem illam externam tanquam inutilem ideo videri, quoniam pendeat institutio veræ religionis ab interna Spiritus illuminatione: propterea, quod scriptum sit: Non erudiet quis proximum suum. Omnes enim cognoscent me (Jer. xxxi.34), et: Nihil est, qui rigat aut qui plantat, sed qui incrementum dat, Deus (1 Cor. iii.7). Quamquam enim nemo veniat ad Christum, nisi trahatur a Patre coelesti (Joh. vi.44 ), ac intus illuminetur per Spiritum, scimus tamen, Deum omnino velle prædicari verbum Dei, etiam foris. Equidem potuisset per Spiritum Sanctum, aut per ministerium angeli absque ministerio S. Petri instituisse Cornelium in Actis Deus, ceterum rejicit hunc nihilominus ad Petrum, de quo angelus loquens: Hic, inquit, dicet tibi, quid oporteat te facere (Act. x.6).

6. Qui enim intus illuminat, donato hominibus Spiritu Sancto, idem ille præcipiens dixit ad discipulos suos: Ite in mundum universum, et prædicate evangelium omni creaturæ (Marc. xvi.15). Unde Paulus Lydiæ apud Philippos purpurariæ prædicavit verbum exterius, interius autem aperuit mulieri cor Dominus (Act. xvi.14): Idemque Paulus collocata gradatione eleganti (ad Rom. x.13-17), tandem infert: Ergo fides ex auditu est; auditus autem per verbum Dei.

7. Agnoscimus interim, Deum illuminare posse homines etiam sine externo ministerio, quos et quando velit, id quod ejus potentiæ est. Nos autem loquimur de usitata ratione instituendi homines, et præcepto et exemplo tradita nobis a Deo.

8. Execramur igitur omnes hæreses Artemonis, Manichæorum, Valentinianiorum, Cerdonis et Marcionitarum, qui negarunt Scripturas a Spiritu Sancto profectas: vel quasdam illarum non receperunt, vel interpolarunt et corruperunt.

9. Interim nihil dissimulamus, quosdam Veteris Testamenti libros a veteribus nuncupatos esse apocryphos, ab aliis ecclesiasticos, utpote quos in ecclesiis legi voluerunt quidem, non tamen proferri ad auctoritatem ex his fidei confirmandam. Sicuti et Augustinus in lib. de civitate Dei (xviii.38) commemorat, in libris Regum adduci Prophetarum quorundam nomina et libros, sed addit, hos non esse in canone, ac sufficere ad pietatem eos libros, quos habemus.

CAP. II.

De Interpretandis Scripturis Sanctis, et de Patribus, Conciliis, et Traditionibus.

1. Scripturas Sanctas, dixit Apostolus Petrus, non esse interpretationis privatæ (2 Pet. i.20). Proinde non probamus interpretationes quaslibet; unde nec pro vera aut genuina Scripturarum interpretatione agnoscimus eum, quem vocant sensum Romanæ ecclesiæ, quem scilicet simpliciter Romanæ ecclesiæ defensores omnibus obtrudere contendunt recipiendum: sed illam duntaxat Scripturarum interpretationem pro orthodoxa et genuina agnoscimus, quæ ex ipsis est petita Scripturis (ex ingenio utique ejus linguæ, in qua sunt scriptæ, secundum circumstantias item expensæ, et pro ratione locorum vel similium vel dissimilium, plurium [171] quoque et clariorum expositæ), cum regula fidei et caritatis congruit, et ad gloriam Dei hominumque salutem eximie facit.

2. Proinde non aspernamur sanctorum Patrum Græcorum Latinorumque interpretationes, neque reprobamus eorundem disputationes ac tractationes rerum sacrarum cum Scripturis consentientes: a quibus tamen recedimus modeste, quando aliena a Scripturis aut his contraria adferre deprehenduntur. Nec putamus, illis ullam a nobis hac re injuriam irrogari, cum omnes uno ore nolint sua scripta æquari canonicis, sed probare jubeant, quatenus vel consentiant cum illis, vel dissentiant, jubeantque consentientia recipere, recedere vero a dissentientibus.

3. Eodem in ordine collocantur etiam conciliorum definitiones vel canones.

4. Quapropter non patimur, nos in controversiis religionis vel fidei causis urgeri nudis Patrum sententiis aut conciliorum determinationibus, multo minus receptis consuetudinibus, aut etiam multitudine idem sentientium, aut longi temporis præscriptione. Ergo non alium sustinemus in causa fidei judicem, quam ipsum Deum, per Scripturas Sanctas pronunciantem, quid verum sit, quid falsum, quid sequendum sit, quidve fugiendum. Ita judiciis nonnisi spiritualium hominum, ex verbo Dei petitis, acquiescimus. Jeremias certe cæterique prophetæ sacerdotum concilia, contra legem Dei instituta, damnarunt graviter, ac monuerunt diligenter, ne audiamus Patres, aut insistamus viæ illorum, qui, in suis ambulantes adinventionibus, a lege Dei deflexerunt.

5. Pariter repudiamus traditiones humanas, quæ, tametsi insigniantur speciosis titulis, quasi divinæ apostolicæque sint, viva voce Apostolorum et ceu per manus virorum Apostolicorum succedentibus Episcopis, ecclesiæ traditæ; compositæ tamen cum Scripturis, ab his discrepant, discrepantiaque illa sua ostendunt, se minime esse Apostolicas. Sicut enim Apostoli inter se diversa non docuerunt, ita et Apostolici non contraria Apostolis ediderunt Quinimo impium esset adseverare, Apostolos viva voce contraria scriptis suis tradidisse.

6. Paulus disserte dicit: Eadem se in omnibus ecclesiis docuisse (1 Cor. iv.17); et iterum non alia, inquit, scribimus vobis, quam quæ legitis aut etiam agnoscitis (2 Cor. i.13). Alibi rursus testatur: Se et discipulos suos (i. e., viros Apostolicos), eadem ambulare via et eodem spiritu pariter facere omnia (2 Cor. xii.18). Habuerunt quondam et Judæi suas traditiones seniorum, sed refutatæ sunt graviter a Domino, ostendente, quod earum observatio legi Dei officiat, et his Deus frustra colatur (Matt. xv.8, 9; Marc. vii.6, 7).

CAP. III.

De Deo, Unitate ejus et Trinitate. [Conf. Aug., Art. I.]

1. Deum credimus et docemus unum esse essentia vel natura, per se subsistentem, sibi ad omnia sufficientem, invisibilem, incorporeum, immensum, æternum, creatorem rerum omnium, tum visibilium tum invisibilium, summum bonum, vivum, et omnia vivificantem et conservantem, omnipotentem et summe sapientem, clementem, sive misericordem, justum atque veracem.

2. Pluralitatem vero Deorum abominamur, quod diserte scriptum sit, Dominus Deus tuus unus est (Deut. vi.4). Ego sum Dominus Deus tuus, non sint tibi dii alieni ante faciem meam (Exod. xx.2, 3). Ego Dominus et nullus ultra, præter me non est Deus. An non ego Dominus et non est alius præter me solum? Deus justus et salvans, nullus præter me (Isa. xlv.5). Ego Jehovah, Jehovah Deus, misericors, clemens et longanimis, immensæ bonitatis et veritatis (Exod. xxxiv.6).

3. Eundem nihilominus Deum immensum, unum et indivisum, credimus et docemus personis inseperabiliter et inconfuse esse distinctum, Patrem, Filium, et Spiritum Sanctum, ita ut Pater ab æterno Filium generavit, Filius generatione ineffabili genitus sit, Spiritus Sanctus vero procedat ab utroque, idque ab æterno, cum utroque adorandus: ita ut sint tres non quidem Dii sed tres Personæ consubstantiales, coæternæ et coæquales, distinctæ quoad hypostases, et ordine alia aliam præcedens, nulla tamen inæqualitate. Nam quoad naturam vel essentiam ita sunt conjunctæ, ut sint unus Deus, essentiaque divina communis sit Patri, Filio, et Spiritui Sancto.

4. Distinctionem enim personarum manifestam tradidit nobis Scriptura, angelo ad divam virginem inter alia dicente: Spiritus Sanctus superveniet in te et virtus Altissimi obumbrabit tibi, et quod nascetur sanctum, vocabitur Filius Dei (Luc. i.35). Sed et in baptismo Christi auditur vox coelitus delata super Christo dicens: Hic est Filius meus dilectus (Matt. iii.16, 17; Joh. i.32). Adparebat et Spiritus Sanctus in specie columbæ. Cumque ipse juberet baptizare Dominus, jussit baptizare in nomine Patris, et Filii, et Spiritus Sancti (Matt. xxviii.19). Item alibi in Evangelio dixit: Spiritum Sanctum mittet Pater nomine meo (Joh. xiv.26). Idem iterum: Cum, inquit, venerit Paracletus, quem ego mittam vobis a Patre, Spiritus veritatis, qui a Patre procedit, ille testimonium perhibebit de me, etc. (Joh. xv.26). Breviter recipimus Symbolum Apostolorum, quod veram nobis fidem tradit.

5. Damnamus ergo Judæos et Mahumetistas, omnesque sacrosanctam et adorandam hanc trinitatem blasphemantes. Damnamus item omnes hæreses atque hæreticos, docentes, Filium et Spiritum Sanctum nuncupatione esse Deum; item creatum ac serviens aut alteri officiale esse in trinitate, esse in ea denique inæquale, majus aut minus, corporeum aut corporaliter effigiatum, moribus vel voluntate diversum, aut confusum vel solitarium, quasi Filius et Spiritus Sanctus affectiones et proprietates sint unius Dei Patris, ut Monarchici senserunt, Noëtiani, Praxeas, Patripassiani, Sabellius, Samosatenus, Aëtius, Macedonius, Anthropomorphitæ, Arius, et similes.

CAP. IV.

De Idolis vel Imaginibus Dei, Christi et Divorum.

1. Quoniam vero Deus Spiritus est invisibilis et immensa essentia, non potest sane ulla arte aut imagine exprimi, unde non veremur, cum Scriptura simulacra Dei mera nuncupare mendacia.

2. Rejicimus itaque non modo gentium idola, sed et Christianorum simulacra. Tametsi enim Christus humanam assumserit naturam, non ideo tamen assumsit, ut typum præferret statuariis atque pictoribus. Negavit se venisse ad solvendum legem et prophetas (Matt. v.17); at lege et prophetis prohibitæ sunt imagines (Deut. vi.23; Isa. xl.18). Negavit, corporalem suam ecclesiæ profuturam præsentiam; Spiritu suo se nobis perpetuo adfuturum promisit (Job. xvi.7; 2 Cor. v.5).

3. Quis ergo crederet, umbram vel simulacrum corporis aliquam conferre piis utilitatem? Cumque maneat in nobis per Spiritum suum, sumus utique templa Dei (1 Cor. iii.16). Quid autem convenit templo Dei cum simulacris? (2 Cor. vi.16). Et quando beati spiritus ac divi coelites, dum hic viverent, omnem cultum sui averterunt et statuas oppugnarunt (Act. xiv.15; Apoc. xiv.7; xxii.8, 9), cui verisimile videatur, divis coelitibus et angelis suas placere imagines, ad quas genua flectunt homines, detegunt capita, aliisque prosequuntur honoribus?

4. Ut vero instituantur homines in religione, admoneanturque rerum divinarum et salutis suæ, prædicare jussit evangelium Dominus (Marc. xvi.15), non pingere et pictura laicos erudire: sacramenta quoque instituit, nullibi statuas constituit.

5. Sed et passim, quoquo vertamus oculos, occurrunt res creatæ a Deo vivæ et veræ in oculos nostros, quæ, si observentur, ut par est, longe evidentius movent adspectantem, quam omnes omnium hominum imagines vel picturæ vanæ, immobiles, marcidæ atque mortuæ. De quibus vere dixit Propheta: Oculos habent et non vident, etc. (Psa. cxv.5, 6, 7).

6. Idcirco adprobamus Lactantii, veteris scriptoris, sententiam, dicentis: 'Non est dubium, quin religio nulla sit, ubicunque simulacrum est.' Recte item fecisse adserimus beatum episcopum Epiphanium, qui in foribus ecclesiæ inveniens velum, habens depictam imaginem quasi Christi vel sancti cujuspiam, scidit atque sustulit: quod contra auctoritatem Scripturarum vidisset, in Ecclesia Christi hominis pendere imaginem. Ideoque præcipiebat, ne deinceps in Ecclesia Christi ejusmodi vela, quæ contra religionem nostram veniunt, adpenderentur, sed tolleretur potius illa scrupulositas, quæ indigna sit Ecclesia Christi et populis fidelibus. Præterea adprobamus hanc S. Augustini de vera religione sententiam: 'Non sit nobis religio humanorum operum cultus. Meliores enim sunt ipsi artifices, qui talia fabricantur, quos tamen colere non debemus (Epist.55).

CAP. V.

De Adoratione, Cultu et Invocatione Dei per Unicum Mediatorem Jesum Christum. {Conf. Aug., Art. XXI.]

1. Deum verum docemus solum adorare et colere. Hunc honorem communicamus nemini, juxta mandatum Domini: Dominum Deum tuum adorabis, et ilium solum coles, vel, et huic uni servies (Matt. iv.10). Certe omnes Prophetæ gravissime invecti sunt contra populum Israelis, quandocunque deos alienos, non unum solum Deum verum adorarunt et coluerunt.

2. Adorandum autem colendumque docemus Deum, sienti ipse nos colere docuit, in spiritu videlicet et veritate (Joh. iv.29), non cum ulla superstitione, sed cum sinceritate, secundum verbum ejus, ne aliquando ad nos etiam dicat: Quis requisivit hæc ex manibus vestris? (Isa. lxvi.3; Jer. vi.20.) Nam et Paulus: Deus non colitur, ait, humanis manibus, tanquam, qui ipse aliquo indigeat (Act. xvii.25).

3. Eundem solum invocamus in omnibus discriminibus et casibus vitæ nostræ, idque per interventum unici mediatoris et intercessoris nostri Jesu Christi. Diserte enim præceptum est nobis: Invoca me in die tribulationis, et eruam te, et glorificabis me (Psa.1.15). Sed et liberalissime nobis promissum est a Domino dicente: Quidquid petieritis a Patre meo, dabit vobis (Joh. xvi.23); item: Venite ad me, quotquot laboratis et onerati estis, et ego reficiam vos (Matt. xi.28). Et cum scriptum sit: Quomodo invocabunt eum, in quem non crediderunt? (Rom. x.14.) Nos vero cum in solum Deum credamus, solum certe invocamus, et quidem per Christum. Unus enim Deus, ait Apostolus, et unus mediator Dei et hominum Jesus Christus (1 Tim. ii.5), item, Si quis peccaverit, advocatum habemus apud Patrem Jesum Christum justum (1 Joh. ii.1).

4. Proinde sanctos coelites sive divos nec adoramus, neque colimus nec invocamus, neque illos coram Patre pro intercessoribus aut media toribus nostris agnoscimus. Sufficit enim nobis Deus et Mediator Christus, neque honorem soli Deo et Filio ejus debitum aliis communicamus; quod ille diserte dixerit: Gloriam meam alteri non dabo (Isa. xlii.8), et quod Petrus dixit: Non aliud hominibus nomen datum est, in quo oporteat salvos fieri, nisi nomen Christi (Act. iv.12). In quo sane, qui per fidem adquiescunt, non quærunt extra Christum quidquam.

5. Interim divos nec contemnimus, nec vulgariter de eis sentimus. Agnoscimus enim, eos esse viva Christi membra, amicos Dei, qui carnem et mundum gloriose vicerunt. Diligimus ergo illos ut fratres, et honoramus etiam, non tamen cultu aliquo, sed honorabili de iis existimatione, denique laudibus justis. Imitamur item eos. Nam imitatores fidei virtutumque ipsorum, consortes item æternæ salutis esse, illis æternum apud Deum cohabitare et cum eis in Christo exsultare, desideriis votisque ardentissimis exoptamus. Atque hac in parte adprobamus illam S. Augustini de vera religione sententiam: 'Non sit nobis religio cultus hominum mortuorum. Quia si pie vixerint, non sic habentur, ut tales quærant honores, sed ilium a nobis coli volunt, quo illuminante, lætantur, meriti sui nos esse conservos. Honorandi ergo sunt propter imitationem, non adorandi propter religionem,' etc.

6. Multo vero minus credimus, reliquias divorum adorandas esse aut colendas. Veteres isti sancti satis honorasse videbantur mortuos suos, si honeste mandassent terræ reliquias, postquam astra petiisset spiritus: ac omnium nobilissimas reliquias majorum æstimabant esse virtutes, doctrinam et fidem: quas ut commendabant cum laude mortuorum, ita eas exprimere adnitebantur, dum vivebant in terris.

7. Illi ipsi veteres non jurarunt, nisi per nomen solius Dei Jehovah, sicuti lege divina est præceptum: qua sicut vetitum est jurare per nomina alienorum deorum (Exod. xxiii.13; Deut. x.20), sic nos juramenta per divos requisita non præstamus. Rejicimus ergo in his omnibus doctrinam divis coelitibus plus nimium tribuentem.

CAP. VI.

De Providentia Dei.

1. Dei hujus sapientis, æterni et omnipotentis providentia credimus cuncta in coelo et in terra et in creaturis omnibus conservari et gubernari. David enim testificatur et ait: Excelsus super omnes gentes Dominus, et super coelos gloria ejus. Quis sicut Dominus Deus noster, qui in altis habitat, et se demittit, ut inspiciat, quæ sunt in coelo et in terra? (Psa. cxiii.5, 6). Idem rursus: Omnes vias meas prævidisti, quia non est verbum in lingua mea, quod non universum noveris, Domine (Psa. cxxxix.3, 4). Testificatur et Paulus, et ait: Per ipsum vivimus, movemur et sumus (Act. xvii.28). Et: Ex illo et per ilium et in ilium omnia (Rom. xi.36).

2. Verissime ergo et secundum Scripturam pronunciavit Augustinus (in libro De agone Christi, cap. viii.): 'Dominus dixit, nonne duo passeres asse veniunt, et unus eorum non cadit in terram sine voluntate Patris vestri? (Matt. x.29). Ita vero loquens ostendere voluit, quidquid vilissimum homines putant, omnipotentia Domini gubernari. Sic enim et volatilia coeli ab eo pasci, et lilia agri ab eo vestiri, veritas loquitur, quæ capillos etiam nostros numeratos esse dicit, etc. (Matt, vi.26-29).'

3. Damnamus ergo Epicureos, providentiam Dei abnegantes, omnesque illos, qui blaspheme dicunt, Deum versari circa cardines coeli, et nos atque nostra nec videre nec curare. Damnavit hos etiam David, propheta regius, qui dixit: Quousque Domine! quousque impii exsultabunt? Dicunt: Dominus non videt, neque intelligit Deus Jacob. Intelligite stupidi in populo et stulti! quando demum sapietis? Is, qui aurem condidit, an non audiret? et qui oculum finxit, quomodo non videret? (Psa. xciv.7-9).

4. Interim vero media, per quæ operatur divina providentia, non aspernamur, ut inutilia, sed his hactenus nos accomodandos esse docemus, quatenus in verbo Dei nobis commendantur. Unde illorum voces temerarias improbamus, qui dicunt: si providentia Dei omnia geruntur, innutiles certe sunt conatus nostri et studia nostra: satis fuerit, si omnia divinæ permittamus providentiæ gubernanda, nec erit, quod porro simus solliciti de re ulla, aut quidquam faciamus. Tametsi enim Paulus agnosceret, se in Dei providentia navigare, qui ipse dixerat, oportet te et Romæ testificari (Act. xxiii.11): qui insuper promiserat dixeratque: Jactura nulla erit ullius animæ, nec cadet pilus de capite vestro (Act. xxvii.22, 34); nihilominus meditantibus fugam nautis, dicit idem ille Paulus centurioni et militibus: Nisi hi in navi manserint, vos servari non poteritis (ver.31). Deus enim, qui cuilibet rei suum destinavit finem, is et principium et media, per quæ ad finem usque pervenitur, ordinavit. Ethnici fortunæ res attribuunt cæcæ, vel incerto casui. S. Jacobus non vult, ut dicamus, hodie et cras in illam urbem proficiscemur et negotiabimur, sed addit: Pro eo, quod dicere debueritis, si Dominus voluerit et vixerimus, hoc vel illud faciemus (Jac. iv.13, 15); et Augustinus: 'Omnia quæ vanis videntur in rerum natura temere fieri, non faciunt, nisi verbum ejus' (Enarrat. in Psa. cxlviii.). Ita videbatur forte fortuna fieri, quod Saul quærens Patris asinas, incidit in prophetam Samuelem, sed antea dixerat Dominus ad prophetam: Cras mittam ad te virum de tribu Benjamin (1 Sam. ix.16).

CAP. VII.

De Creatione Rerum Omnium, de Angelis, Diabolo, et Homine.

1. Deus hic bonus et omnipotens creavit omnia, cum visibilia, tum invisibilia, per Verbum suum coæternum, eademque quoque conservat per Spiritum suum coæternum, testificante Davide atque dicente: Verbo Dei coeli facti sunt, et in Spiritu oris ejus omnis virtus eorum (Psa. xxxiii.6). Omnia autem, quæ condidit Deus, erant, ut Scriptura ait, valde bona (Gen. i.31), et ad utilitatem usumque hominis condita.

2. Cuncta vero illa dicimus ab uno profecta esse principio. Damnamus ergo Manichæos et Marcionitas, qui impie fingebant duas substantias atque natural boni et mali, duo item principia, et duos sibi adversos Deos, bonum et malum.

3. Inter omnes creaturas præstant angeli atque homines. De angelis pronunciat Scriptura divina: Qui creat angelos suos spiritus, et ministros suos flammam ignis (Psa. civ.4); item: Nonne omnes sunt administratorii spiritus, qui in ministerium emittuntur, propter eos, qui hæredes sunt salutis? (Heb. i.14).

Dominus vero Jesus ipse testificatur de diabolo: Ille, inquit, homicida erat ab initio, et in veritate non stetit, quia non est veritas in eo; cum loquitur mendacium, ex propriis loquitur, quia mendax est, atque ejus rei pater (Joh. viii.44).

4. Docemus ergo, angelos alios quidem perstitisse in obedientia, ac ad fidele Dei et hominum ministerium esse deputatos: alios vero sua sponte lapsos, et in exitium esse præcipitatos, factosque esse omnis boni fideliumque hostes, etc.

5. Jam vero de homine dicit Scriptura, quod ab initio conditus sit bonus, ad imaginem et similitudinem Dei; quod Deus collocaverit eum in paradisum, subjeceritque ei omnia (Gen. i.27, 28; ii.8; v.1). Id, quod David magnifice celebrat in Psa. viii. Addidit ei insuper conjugem ac benedixit eis (ii.22 sqq.).

6. Dicimus autem, constare hominem duabus ac diversis quidem substantiis, in una persona, anima immortali, utpote quæ separata a corpore, nec dormit, nec interit, et corpore mortali, quod tamen in ultimo judicio a mortuis resuscitabitur, ut totus homo inde, vel in vita, vel in morte, æternum maneat.

7. Damnamus omnes, qui irrident aut subtilibus disputationibus in dubium vocant immortalitatem animarum, aut animam dicunt dormire, aut partem esse Dei. Breviter, damnamus omnes omnium opiniones, quotquot diversa sentiunt de creatione, de angelis, et dæmonibus, et homine, ab iis, quæ nobis tradita sunt per Scripturas Sanctas, in Apostolica Christi Ecclesia.

CAP. VIII.

De Lapsu Hominis, et Peccato [Conf. Aug.2, Art. XIX.], et Causa Peccati.

1. Fuit homo ab initio a Deo conditus ad imaginem Dei, in justitia et sanctitate veritatis, bonus et rectus. Sed instinctu serpentis, et sua culpa a bonitate et rectitudine deficiens, peccato, morti, variisque calamitatibus factus est obnoxius. Et qualis factus est a lapsu, tales sunt omnes, qui ex ipso prognati sunt, peccato, inquam, morti, variisque obnoxii calamitatibus.

2. Peccatum autem intelligimus esse nativam illam hominis corruptionem, ex primis illis nostris parentibus, in nos omnes derivatam vel propagatam, qua concupiscentiis pravis inmersi, et a bono aversi, ad omne vero malum propensi, pleni omni nequitia, diffidentia, contemtu et odio Dei, nihil boni ex nobis ipsis facere, imo ne cogitare quidem possumus.

3. Quinimo accedentibus jam etiam annis, cogitationibus, dictis et factis pravis contra legem Dei admissis, corruptos fructus, mala arbore dignos, proferimus (Matt. xii.33): quo nomine, merito nostro, iræ Dei obnoxii, poenis subjicimur justis; adeoque a Deo abjecti essemus omnes, nisi reduxisset nos Christus liberator.

4. Per mortem itaque intelligimus non tantum corpoream mortem, quæ omnibus nobis semel, propter peccata, est obeunda, sed etiam supplicia sempiterna, peccatis et corruptioni nostræ debita. Nam Apostolus: Eramus mortui, inquit, delictis ac peccatis, et eramus naturâ filii iræ, sicut et ceteri. Sed Deus, qui dives est misericordia, cum essemus mortui per delicta, convivificavit nos una cum Christo (Eph. ii.1, 3, 4, 5). Item: Sicut per unum hominem peccatum in mundum in troiit, ac per peccatum mors, et ita in omnes homines mors transiit, in quo omnes peccarunt (Rom. v.12).

5. Agnoscimus ergo, in omnibus hominibus esse originale peccatum; agnoscimus, omnia alia peccata, quæ ex hoc oriuntur, et dici, et vere esse peccata, quaiicunque nomine nuncupentur, sive mortalia, sive venialia, sive illud quoque, quod vocatur peccatum in Spiritum Sanctum, quod nunquam remittitur (Marc. iii.29; 1 Joh. v.16).

6. Fatemur etiam, peccata non esse æqualia, licet ex eodem corruptionis et incredulitatis fonte exoriantur, sed alia aliis esse graviora. Sicut Dominus dixit: Sodomæ tolerabilius futurum, quam urbi rejicienti verbum evanqelii (Matt. x.14, 15; xi.24; 1 Joh. v.16, 17).

7. Damnamus ergo omnes, qui his contraria docuerunt, imprimis vero Pelagium et omnes Pelagianos, una cum Jovinianistis, peccata cum Stoicis paria facientibus. Sentimus per omnia in hac causa cum S. Augustino, qui sua ex Scripturis Sanctis protulit atque defendit.

8. Damnamus præterea Florinum et Blastum, contra quos et Irenæus scripsit, et omnes, qui Deum faciunt auctorem peccati. Cum diserte scriptum sit: Tu non es Deus, qui velit iniquitatem. Odisti omnes, qui operantur iniquitatem, perdes omnes, qui loquuntur mendacium (Psa. v.5-7). Et iterum: Cum loquitur diabolus mendacium, ex propriis loquitur, quia mendax est, et pater ejus rei (Joh. viii.44). Sed et in nobis ipsis satis est vitii corruptionisque, ut nihil necesse sit, Deum infundere nobis novam aut auctiorem pravitatem.

9. Proinde quando dicitur in Scripturis Deus indurare, excoecare, et tradere in reprobum sensum, intelligendum id est, quod justo judicio Deus id faciat, tanquam judex et ultor justus. Denique quotiescunque Deus aliquid maii in Scriptura facere dicitur atque videtur, non ideo dicitur, quod homo malum non faciat, sed quod Deus fieri sinat et non prohibeat, justo suo judicio, qui prohibere potuisset, si voluisset; vel, quod malo hominum bene utatur, ut peccatis fratrum Josephi: vel quod ipse peccata gubernet, ne latius, quam par est, erumpant atque grassentur, S. Augustinus, in Enchiridio suo, 'Miro modo, inquit, et ineffabili non fit præter voluntatem ejus, quod etiam fit contra voluntatem ejus. Quia non fieret, si fieri non sineret. nec utique nolens sinit, sed volens. Nec sineret bonus fieri male, nisi omnipotens etiam de malo facere posset bene.' Hæc ille. [172]

10. Reliquas quæstiones, an Deus voluerit labi Adamum, aut impulerit ad lapsum, aut quare lapsum non impediverit, et similes quæstiones deputamus inter curiosas (nisi forte cum hæreticorum aut alioqui importunorum hominum improbitas cogit ista etiam ex verbo Dei explicare, sicut fecerunt non raro pii ecclesiæ doctores), scientes Dominum prohibuisse, ne homo ederet de fructu prohibito, et transgressionem punivisse; sed et mala non esse, quæ fiunt, respectu providentiæ Dei, voluntatis ac potestatis Dei, sed respectu Satanæ et voluntatis nostræ, voluntati Dei repugnantis.

CAP. IX.

De Libero Arbitrio Adeoque Viribus Hominis. [Conf. Aug., Art. XVIII.]

1. Docemus in hac causa, quæ semper in Ecclesia multas peperit conflictationes, conditionem vel statum hominis triplicem esse considerandum. Principio qualis fuerit homo ante lapsum, rectus nimirum et liber, qui et in bono manere et ad malum potuerit declinare; declinaverit autem ad malum, implicaveritque peccato et morti, et se, et omne genus mortalium, sicuti dictum est antea.

2. Deinde considerandum est, qualis fuerit homo post lapsum. Non sublatus est quidem homini intellectus, non erepta ei voluntas, et prorsus in lapidem vel truncum [173] est commutatus; ceterum illa ita sunt immutata et inminuta in homine, ut non possint amplius, quod potuerunt ante lapsum. Intellectus enim obscuratus est, voluntas vero ex libera facta est voluntas serva. Nam servit peccato, non nolens, sed volens.

3. Etenim voluntas non noluntas dicitur. Ergo quoad malum sive peccatum, homo non coactus vel a Deo vel a diabolo, sed sua sponte, malum facit; et hac parte liberrimi est arbitrii. Quod vero non raro cernimus, pessima hominis facinora et consilia impediri a Deo, ne finem suum consequantur, non tollit homini libertatem in malo, sed Deus potentia sua prævenit, quod homo alias libere instituit, sicut fratres Josephi Josephum libere instituunt tollere; sed non possunt, quod Dei consilio aliud visum esset.

4. Quantum vero ad bonum et ad virtutes, intellectus hominis non recte judicat de divinis ex semetipso. Requirit enim Scriptura Evangelica et Apostolica regenerationem abs quolibet nostrûm, qui salvari velimus. Unde nativitas prior ex Adamo ad salutem nihil nobis confert. Paulus, animalis homo, ait, non percipit ea, quæ sunt Spiritus Dei, etc. (1 Cor. ii.14). Idem: Negat alicubi nos idoneos esse, ex nobis ipsis cogitare aliquid boni (2 Cor. iii.5).

5. Constat vero, mentem vel intellectum ducem esse voluntatis, cum autem cæcus sit dux, claret, quonsque et voluntas pertingat. Proinde nullum est ad bonum homini arbitrium liberum, nondum renato, vires nullæ ad perficiendum bonum. Dominus in Evangelio dicit: Amen, amen dico vobis, quod omnis, qui facit peccatum, servus est peccati (Joh. viii.34). Et Paulus Apostolus: Affectus carnis, inquit, inimicitia est adversus Deum, nam legi Dei non subditur, imo ne potest quidem (Rom. viii.1).

6. Porro terrenarum rerum intelligentia in lapso homine non est nulla. Reliquit enim Deus ex misericordia ingenium, multum tamen distans ab eo, quod inerat ante lapsum. Jubet Deus excolere ingenium, et addit dona simul et profectum. Et manifestum est, quam nihil proficiamus in artibus omnibus sine benedictione Dei. Scriptura certe omnes artes ad Deum refert. Nam et ethnici retulerunt artium origines ad inventores Deos.

7. Postremo videndum, an regenerati sint liberi arbitrii, et quatenus. In regeneratione intellectus illuminatur, per Spiritum Sanctum, ut et mysteria et voluntatem Dei intelligat. Et voluntas ipsa non tantum mutatur per Spiritum, set etiam instruitur facultatibus, ut sponte velit et possit bonum (Rom. viii.5, 6). Nisi hoc dederimus, negabimus Christianam libertatem, et inducemus legalem servitutem. Sed et Propheta facit Deum loquentem: Dabo legem meam in mentes illorum, et in cordibus eorum inscribam eas (Jer. xxxi.33). Dominus quoque dicit in Evangelio: Si Filius vos liberaverit, vere liberi estis (Joh. viii.36; Ezek. xxxvi.26). Paulus quoque ad Philippenses (i.24): Vobis, donatum est, inquit, pro Christo, non solum, ut in eum credatis, sed etiam ut pro illo patiamini. Et iterum: Persuasum habeo, quod is, qui coepit in vobis bonum opus, perficiet usque ad diem Domini Jesu (Phil. i.6); item: Deus est, qui agit in vobis, et ut velitis, et ut efficiatis (Phil. ii.13).

8. Ubi interim duo observanda esse docemus: Primum, regeneratos in boni electione et operatione, non tantum agere passive, sed active. Aguntur enim a Deo, ut agant ipsi, quod agunt. Recte enim Augustinus adducit illud, quod Deus dicitur noster adjutor. Nequit autem adjuvari, nisi is, qui aliquid agit. Manichæi spoliabant hominem omni actione, et veluti saxum et truncum faciebant.

9. Secundum, in regeneratis remanere infirmitatem. Cum enim inhabitet in nobis peccatum, et caro in renatis obluctetur spiritui, in finem usque vitæ nostræ, non expedite omnino perficiunt regenerati, quod instituerant. Confirmantur hæc ab Apostolo ad Rom. vii. et Gal. v.

10. Proinde infirmum est nostrum illud liberum arbitrium, propter reliquias remanentis in nobis, ad finem usque vitæ nostræ, veteris Adami, agnatæque corruptionis humanæ. Interim cum carnis vires et reliquiæ veteris hominis non ita sint efficaces, ut extinguant penitus Spiritus operationem; idcirco fideles liberi dicuntur, ita tamen, ut agnoscant infirmitatem, et nihil glorientur de libero arbitrio. Semper enim animis fidelium obversari debet, quod toties inculcat beatus Augustinus ex Apostolo: Quid habes, quod non accepisti, et si accepisti, quid gloriaris, quasi non acceperis? (1 Cor. iv.7). His accedit, quod non statim evenit, quod institueramus. Eventus enim rerum positi sunt in manu Dei. Unde Paulus orat Dominum, ut prosperet iter suum (Rom. i.10). Unde vel hac causa infirmum est liberum arbitrium.

11. Ceterum nemo negat, in externis, et regenitos et non regenitos habere liberum arbitrium; habet enim homo hanc constitutionem cum animantibus aliis (quibus non est inferior) communem, ut alia velit, alia nolit. Ita loqui potest, aut tacere, domo egredi, vel domi manere, etc. Quamvis semper et hic potentia Dei observanda sit: quæ effecit, ut Balaam eo non posset pertingere, quo volebat (Num. xxiv.), neque Zacharias, rediens ex templo, loqui posset, prout volebat (Luc. i.22).

12. Damnamus hac in causa Manichæos, qui negant, homini bono ex libero arbitrio fuisse initium mali. Damnamus etiam Pelagianos, qui dicunt, hominem malum sufficienter habere liberum arbitrium, ad faciendum præceptum bonum. Redarguuntur utrique a Scriptura Sancta, quæ illis dicit: Fecit Deus hominem rectum (Eccles. vii.29), his vero dicit: Si Filius vos liberaverit, vere liberi estis (Joh., viii.36).

CAP. X.

De Prædestinatione Dei et Electione Sanctorum.

1. Deus ab æterno prædestinavit vel elegit libere et mera sua gratia, nullo hominum respectu, sanctos, quos vult salvos facere in Christo, juxta illud Apostoli: Deus elegit nos in ipso, antequam jacerentur fundamenta mundi (Eph. i.4), et iterum: Qui salvos fecit nos, et vocavit vocatione sancta, non secundum opera nostra, sed secundum suum propositum et gratiam, quæ data quidem est nobis, per Jesum Christum, ante tempora æterna, sed palam facta est nunc per apparitionem Servatoris nostri Jesu Christi (2 Tim. i.9, 10).

2. Ergo non sine medio, licet non propter ullum meritum nostrum, sed in Christo et propter Christum, nos elegit Deus, ut qui jam sunt in Christo insiti per fidem, illi ipsi etiam sint electi, reprobi vero, qui sunt extra Christum, secundum illud Apostoli: Vos ipsos tentate, num sitis in fide. An non cognoscitis vosmet ipsos, quod Jesus Christus in vobis est? nisi sicubi reprobi estis (2 Cor. xiii.5).

3. Denique electi sunt sancti in Christo per Deum ad finem certum, quem et ipsum exponit Apostolus et ait: Elegit nos in ipso, ut essemus sancti et irreprehensibiles coram illo per caritatem; qui prædestinavit nos, ut adoptaret in filios per Jesum Christum, in sese, ut laudetur gloria gratiæ suæ (Eph. i.4, 5, 6).

4. Et quamvis Deus norit, qui sint sui, et alicubi mentio fiat paucitatis electorum, bene sperandum est tamen de omnibus, neque temere reprobis quisquam est adnumerandus. Paulus certe ad Philippenses: Gratias ago, inquit, pro omnibus vobis (loquitur autem de tota Ecclesia Philippensi), quod veneritis in communionem evangelii, persuasum habens, quod is, qui coepit opus bonum in vobis, perfidet, sicut justum est, ut hoc sentiam de vobis omnibus (Phil. i.3-7).

5. Et cum (Luc. xiii.) rogaretur Dominus: an pauci sint, qui salventur? non respondet Dominus ac dicit, paucos aut plures fore servandos, aut perdendos, sed hortatur potius, ut quisque contendat ingredi per portam arctam. Quasi dixerit, vestrum non est, de his curiosius inquirere, sed magis adniti, ut per rectam viam coelum ingrediamini.

6. Proinde non probamus impias quorundam voces, qui dicunt: pauci sunt electi, et cum mihi non constet, an sim in illo paucorum numero, genium meum non fraudabo. Alii dicunt: si prædestinatus vel electus sum a Deo, nihil impediet me a salute certo jam definita, quicquid tandem designavero. Si vero sum de reproborum numero, nulla me vel fides vel poenitentia juvabit, cum definitio Dei mutari non possit. Itaque inutiles sunt doctrinæ et admonitiones omnes. Nam contra hos pugnat illud Apostoli: Oportet servum Domini propensum esse ad docendum, erudientem eos, qui obsistunt, si quando det Deus illis poenitentiam, ad agnoscendum veritatem, ut resipiscant a laqueo diaboli, capti ab eo ad ejus voluntatem (2 Tim. ii.24-26).

7. Sed et Augustinus de bono perseverantiæ cap. xiv. et conseq. ostendit, utrumque esse prædicandum et liberæ electionis prædestinationisque gratiam, et admonitiones et doctrinas salutares. Improbamus itaque illos, qui extra Christum quærunt: an sint electi? Et quid ante omnem æternitatem de ipsis statuerit Deus?

8. Audienda est enim prædicatio Evangelii, eique credendum est: et pro indubitato habendum, si credis ac sis in Christo, electum te esse. Pater enim prædestinationis suæ æternam sententiam, sicut modo ex Apostolo (2 Tim. i.) exposui, in Christo nobis aperuit. Docendum ergo et considerandum ante omnia, quantus amor Patris erga nos in Christo nobis sit revelatus; audiendum, quid nobis quotidie in Evangelio ipse Dominus prædicet, quomodo vocet et dicat: Venite ad me omnes, qui laborati et onerati estis, ego vos reficiam (Matt. xi.28). Sic Deus dilexit mundum, ut unigenitum dederit pro mundo, ut omnis, qui credit in eum non pereat, sed habeat vitam æternam (Joh. iii.16). Item: Non est voluntas Patris, ut quisquam de his pusillis pereat (Matt. xviii.14).

9. Christus itaque sit speculum, in quo prædestinationem nostram contemplemur. Satis perspicuum et firmum habebimus testimonium, nos in libro vitæ inscriptos esse, si communicaverimus cum Christo, et is in vera fide noster sit, nos ejus simus. Consoletur nos in tentatione prædestinationis, qua vix alia est periculosior, quod promissiones Dei sunt universales fidelibus, quod ipse ait: Petite et accipietis. Omnis qui petit, accipit (Luc. xi.9, 10).

10. Quod denique cum universa Dei Ecclesia oramus: 'Pater noster, qui es in coelis;' et quod baptismo sumus insiti corpori Christi, et pascimur in Ecclesia ejus carne et sanguine frequenter ad vitam æternam. His confirmati cum timore et tremore, juxta Pauli præceptum, nostram salutem operari jubemur (Phil. ii.12).

CAP. XI.

De Jesu Christo, vero Deo et Homine, Unico Mundi Salvatore.

[Conf. Aug., Art. III.]

1. Credimus præterea et docemus, Filium Dei Dominum nostrum Jesum Christum ab æterno prædestinatum vel præordinatum esse a Patre salvatorem mundi: credimusque hunc esse genitum, non tantum, cum ex virgine Maria carnem adsumsit, nec tantum ante jacta fundamenta mundi, sed ante omnem æternitatem, et quidem a Patre, ineffabiliter. Nam Esaias dixit: Generationem ejus quis enarrabit? (liii.8); et Micheas: Et egressus ejus a diebus æternitatis (v.2). Nam et Joannes in Evangelio dixit: In principio erat verbum, et verbum erat apud Deum, et Deus erat verbum (i.1).

2. Proinde Filius est Patri juxta divinitatem coæqualis et consubitantialis, Deus verus, non nuncupatione, aut adoptione, aut ulla dignatione, sed substantia atque natura (Phil. ii.6), sicut Joannes Apostolus iterum dixit: Hic est verus Deus, et vita æterna (1 Joh. v.20); et Paul us quoque: Filium, ait, constituit hæredem omnium, per quem et secula fecit: idem est splendor gloriæ et character substantiæ ejus, portans omnia verbo potentiæ suæ (Heb. i.2, 3). Nam in Evangelio ipse quoque Dominus dixit: Pater glorifica tu me apud temet ipsum gloria, quam habui, priusquam hic mundus esset, apud te (Joh. xvii.5). Nam et alibi in Evangelio scribitur: Judæi quærebant occidere Jesum, quod Patrem suum dixisset Deum, æqualem se ipsum faciens Deo (Joh. v.18).

3. Abominamur ergo Arii et omnium Arianorum impiam contra Filium Dei doctrinam, imprimis vero Michælis Serveti, Hispani et Servetanorum omnium blasphemias, quas contra Dei Filium Satan per illos, veluti ex inferis hausit et in orbem audacissime et impiissime dispergit.

4. Eundem quoque æterni Dei æternum Filium credimus et docemus hominis factum esse filium, ex semine Abrahæ atque Davidis, non ex viri coitu, quod Ebion dixit, sed conceptum purissime ex Spiritu Sancto, et natum ex Maria semper virgine: sicut diligenter nobis historia explicat evangelica (Matt. i. ). Et Paulus ait: Nullibi angelos adsumit, sed semen Abrahæ (Heb. ii.16). Joannes item Apostolus, qui non credit, Jesum Christum in carne venisse, ex Deo non est (1 Joh. iv.3). Caro ergo Christi nec phantastica fuit, nec coelitus adlata, sicuti Valentinus et Marcion somniabant.

5. Præterea anima fuit Domino nostro Jesu Christo non absque sensu et ratione, ut Apollinaris sentiebat, neque caro absque anima, ut Eunomius docebat, sed anima cum ratione sua, et caro cum sensibus suis, per quos sensus veros dolores tempore passionis suæ sustinuit; sicuti et ipse testatus est, et dixit: Tristis est anima mea usque ad mortem (Matt. xxvi.36-38), et nunc anima mea turbata est (Joh. xii.27).

6. Agnoscimus ergo in uno atque eodem Domino nostro Jesu Christo duas naturas vel substantias, divinam et humanam (Heb. iv.14); et has ita dicimus conjunctas et unitas esse, ut absorptæ, aut confusæ, aut inmixtæ non sint, sed salvis potius et permanentibus naturarum proprietatibus, in una persona, unitæ vel conjunctæ; ita ut unum Christum Dominum, non duos veneremur: unum inquam verum Deum, et hominem, juxta divinam naturam Patri, juxta humanam vero nobis hominibus consubstantialem, et per omnia similem, peccato excepto (Heb. iv.15).

7. Etenim, ut Nestorianum dogma ex uno Christo duos faciens, et unionem personæ dissolvens, abominamur: ita Eutychetis et Monothelitarum vel Monophysicorum vesaniam, expungentem naturæ humanæ proprietatem execramur [174] penitus.

8. Ergo minime docemus, naturam in Christo divinam passam esse, aut Christum secundum humanam naturam adhuc esse in hoc mundo, adeoque esse ubique. Neque enim vel sentimus, vel docemus, veritatem corporis Christi a clarificatione desiisse, aut deificatam, adeoque sic deificatam esse, ut suas proprietates, quoad corpus et animam deposuerit, ac prorsus in naturam divinam abierit, unaque duntaxat substantia esse coeperit.

9. Et proinde Schwenkfeldii similiumque leptologorum inargutas argutias, intricatas, obscurasque, et parum sibi constantes hac de re dissertationes, haudquaquam probamus aut recipimus, neque Schwenkfeldiani sumus.

10. Præterea credimus, Dominum nostrum Jesum Christum, vere passum et mortuum esse pro nobis, sicut Petrus ait, carne (1 Pet. iv.8). Abominamur Jacobitarum et omnium Turcarum, passionem Domini exsecrantium, impiissimam vesaniam. Interim non negamus et Dominum gloriæ juxta verba Pauli, crucifixum esse pro nobis (2 Cor. ii.8). Nam communicationem idiomatum, ex Scripturis petitam, et ab universa vetustate in explicandis componendisque Scripturarum locis in speciem pugnantibus, usurpatam, religiose et reverenter recipimus et usurpamus.

11. Credimus et docemus, eundem Dominum nostrum Jesum Christum vera sua carne, in qua crucifixus et mortuus fuerat, a mortuis resurrexisse, et non aliam pro sepulta excitasse, aut spiritum pro carne suscepisse, sed veritatem corporis retinuisse. Ergo dum discipuli ejus arbitrarentur, se Domini spiritum videre, exhibet eis manus atque pedes, stigmatibus utique clavorum et vulnerum notatas, et addit: Adspicite manus meas et pedes meos: quia ego ipse sum. Contrectate me et videte: quia spiritus carnem et ossa non habet, sicut videtis me habere (Luc. xxiv.39).

12. In eadem illa carne sua credimus adscendisse Dominum nostrum Jesum Christum, supra omnes coelos adspectabiles, in ipsum cælum supremum, sedem videlicet Dei et beatorum, ad dextram Dei Patris, quæ, etsi et gloriæ majestatisque consortium æquale significet, accipitur tamen et pro loco certo, de quo in Evangelio loquens Dominus dicit, se abiturum et suis paraturum locum (Joh. xiv.2). Sed et Apostolus Petrus: Oportet Christum, inquit, cælum accipere, usque ad tempus restitutionis omnium (Act. iii.21).

13. [Conf. Aug., Art. XVII.] Ex cælis autem idem ille redibit in judicium, tum, quando summa erit in mundo consceleratio, et antichristus, corrupta religione vera, superstitione impietateque omnia opplevit, et sanguine atque flamma ecclesiam crudeliter vastavit. Redibit autem Christus, adserturus suos, et aboliturus adventu suo antichristum, judicaturusque vivos et mortuos. Resurgent enim mortui, et qui illa die (quæ omnibus incognita est creaturis) superstites futuri sunt, mutabuntur in momento oculi, fidelesque omnes una obviam Christo rapientur in aëra, ut inde cum ipso ingrediantur in sedes beatas sine fine victuri (Act. xvii.31; 1 Thess. iv.15-17; Marc. xiii.32; 1 Cor. xv.51; Matt. xxv.41). Increduli vero vel impii descendent cum dæmonibus ad tartara, in sempiternum arsuri, atque ex tormentis numquam liberandi.

14. Damnamus ergo omnes negantes veram carnis resurrectionem (2 Tim. ii.18), aut qui cum Joanne Hierosolymitano, contra quem scripsit Hieronymus, non recte sentiunt de clarificatis corporibus. Damnamus eos, qui senserunt, et dæmones et impios omnes aliquando servandos, et poenarum finem futurum. Simpliciter enim pronunciavit Dominus: Ignis eorum numquam exstinguitur, et vermis eorum non moritur (Marc. ix.44). Damnamus præterea Judaica somnia, quod ante judicii diem aureum in terris sit futurum seculum, et pii regns mundi occupaturi, oppressis suis hostibus impiis. Nam Evangelica veritas (Matt. xxiv. et xxv.; Luc. item xviii.) et Apostolica doctrina (2 Thess ii., et in 2 Tim. iii. et iv. capite) longe aliud perhibere inveniuntur.

15. Porro passione vel morte sua omnibusque adeo, quæ a suo in carne adventu nostra causa fecit et pertulit, reconciliavit omnibus fidelibus Dominus noster Patrem coelestem, expiavit peccatum, exarmavit mortem, condemnationemque et inferos confregit, ac resurrectione sua ex mortuis vitam immortalitatemque reduxit ac restituit (Rom. iv.25; x.4; 1 Cor. xv.17; Joh. vi.45; xi.25, 26). Ipse enim est justitia nostra, vita et resurrectio, denique plenitudo et absolutio fidelium omnium, salusque et sufficientia abundantissima. Apostolus enim, sic placuit Patri, inquit, omnem in ipso habitare plenitudinem, et in ipso estis completi (Col. i.19 et ii.10).

16. Docemus enim ac credimus, hunc Jesum Christum, Dominum nostrum, unicum et æternum generis humani adeoque totius mundi esse Servatorem, in quo per fidem servati sint, quotquot ante legem, sub lege, et sub Evangelio salvati sunt, et quotquot adhuc in finem usque seculi salvabuntur. Nam ipse Dominus in Evangelio dicit: Qui non intrat per ostium in stabulum ovium, sed adscendit aliunde, ille fur est et latro. Ego sum ostium ovium (Joh. x.1, 2). Item alibi in eodem Evangelio (viii.56): Abraham vidit diem meum, et gavisus est. Sed et Petrus Apostolus: Non est in quoquam alio, inquit, nisi in Christo solus. Neque aliud nomen est sub coelo datum inter homines, in quo oporteat nos salvos fieri (Act. iv.12 et x.43). Credimus ergo per gratiam Domini Jesu Christi nos servatum iri, sicuti et Patres nostros (Act. xv.11). Nam et Paulus ait: Omnes Patres nostros eandem escam spiritualem edisse; et omnes eundem potum spiritualem bibisse; bibisse autem de spirituali ipsos consequente petra, petram vero Christum fuisse (1 Cor. x.3, 4). Ideoque legimus, et Joannem dixisse, Christum esse agnum illum, qui occisus sit ab origine mundi (Apoc. xiii.8); et Baptistam testatum: Christum esse agnum illum Dei, qui tollat peccatum mundi (Joh. i.29).

17. Unde pleno ore profitemur, et prædicamus, Jesum Christum unicum esse mundi Redemptorem et Salvatorem, regem et pontificem maximum, Messiam verum et exspectatum illum, inquam, sanctum benedictum, quem omnes legis typi et vaticinia prophetarum præfigurarint atque promiserint, Deus autem præstiterit ac miserit illum nobis, ut alius porro non sit ullus nobis exspectandus. Nec restat jam aliud, quam ut omnes omnem gloriam Christo tribuamus, in ipsum credamus, et in ipso solo adquiescamus, omnibus aliis vitæ præsidiis spretis atque abjectis. Nam gratia Dei exciderunt, et Christum inanem sibi reddunt, quotquot salutem in alia re ulla, quam in uno Christo quærunt (Gal. v.4).

18. Et ut paucis multa hujus causæ dicamus, quæcunque de incarnationis Domini nostri Jesu Christi mysterio definita sunt ex Scripturis Sanctis, et comprehensa symbolis ac sententiis quatuor primarum et præstantissimarum synodorum, celebratarum Niceæ, Constantinopoli, Ephesi et Chalcedone, una cum beati Athanasii symbolo, et omnibus his similibus symbolis, credimus corde sincero, et ore libero ingenue profitemur, condemnantes omnia his contraria.

Atque ad hunc modum retinemus inviolatam sive integram fidem Christianam, orthodoxam atque Catholicam: scientes, symbolis prædictis nihil contineri, quod non sit conforme verbo Dei, et prorsus faciat ad sinceram fidei explicationem.

CAP. XII.

De Lege Dei.

1. Docemus, lege Dei exponi nobis voluntatem Dei, quid a nobis fieri velit aut nolit, quid bonum et justum, quidve malum sit et injustum. Bonam igitur et sanctam confitemur esse legem. Et hanc quidem alias digito Dei inscriptam esse in corda hominum, vocarique legem naturæ (Rom. ii.15), alias autem digito insculptam esse in tabulas Mosis geminas, et libris Mosis copiosius expositam (Exod. xx.; Deut. v.). Distinguimus illam, perspicuitatis gratia, in moralem, quæ comprehenditur decalogo vel geminis tabulis, per Mosis libros expositis, in ceremonialem item, quæ de cæremoniis cultuque Dei constituit, et in judicialem, quæ versatur circa politica atque oeconomica.

2. Credimus, hac Dei lege omnem Dei voluntatem, et omnia præcepta necessaria, ad omnem vitæ partem, plenissime tradi. Alioqui enim non vetuisset Dominus, huic legi nihil vel addi vel adimi (Deut. iv.2); non præcepisset, recta ad hanc incedi, neque in dextram vel sinistram deflexo itinere, declinare (Isa. xxx.21).

3. Docemus, legem hanc non datam esse hominibus, ut ejus justificemur observatione: sed ut ex ejus indicio infirmitatem potius, peccatum atque condemnationem agnoscamus, et de viribus nostris desperantes, convertamur ad Christum in fide. Aperte enim Apostolus: Lex iram, ait, operatur (Rom. iv.15). Per legem agnitio peccati (Rom. iii.20). Si data fuisset lex, quæ posset justificare, vel vivificare, vere ex lege esset justitia: sed conclusit Scriptura (legis nimirum) omnia sub peccatum, ut promissio ex fide Jesu daretur credentibus. Itaque lex pædagogus noster ad Christum fuit, ut ex fide justificaremur (Gal. iii.21, 22, 24). Neque vero potuit aut potest ulla caro legi Dei satisfacere, et hanc adimplere, ob imbecillitatem in carne nostra, ad extremum usque spiritum in nobis hærentem aut remanentem. Rursus enim Apostolus: Quod lex præstare non poterat, inquit, quia imbecillis erat per carnem, hoc Deus, proprio Filio misso sub specie carnis peccato obnoxiæ, præstitit (Rom. viii.3). Idcirco Christus est perfectio legis et adimpletio nostra (Rom. x.4), qui ut execrationem legis sustulit, dum factus est pro nobis maledictio, vel execratio (Gal. iii.13), ita communicat nobis per fidem adimpletionem suam, nobisque ejus imputatur justitia et obedientia.

4. Hactenus itaque abrogata est lex Dei, quatenus nos amplius non damnat, nec iram in nobis operatur. Sumus enim sub gratia, et non sub lege. Præterea implevit Christus omnes legis figuras. Unde umbræ cesserunt, corpore adveniente, ut jam in Christo et veritatem habeamus et omnem plenitudinem. Attamen legem non ideo fastidientes rejicimis. Meminimus enim verboram Domini, dicentis: Non veni legem et prophetas solvere, sed implere (Matt. v.17). Scimus, lege nobis tradi formulas virtutum atque vitiorum. Scimus, Scripturam legis, si exponatur per Evangelium, Ecclesiæ esse utilem, et idcirco ejus lectionem non exterminandam esse ex Ecclesia. Licet enim velo obtectus fuerit Mosis vultus, Apostolus tamen perhibet, velum per Christum tolli atque aboleri. Damnamus omnia, quæ haeretici veteres et neoterici contra legem Dei docuerunt.

CAP. XIII.

De Evangelio Jesu Christi, de Promissionibus, item Spiritu et Litera.

1. Evangelium quidem opponitur legi. Nam lex iram operatur, et maledictionem adnunciat; Evangelium vero gratiam et benedictionem prædicat. Sed et Joannes dicit: Lex per Mosen data est, gratia et veritas per Jesum Christum exorta est (Joh. i.17; nihilominus tamen certissimum est, eos, qui ante legem et sub lege fuerunt, non omnino destitutos fuisse Evangelio. Habuerunt enim promissiones evangelicas insignes, quales hæ sunt: Semen mulieris conculcabit caput serpentis (Gen. iii.15). In semine tuo benedicentur omnes gentes (Gen. xxii.18). Non auferetur sceptrum de Juda, nisi prius venerit Silo (Gen. xlix.10). Prophetam excitabit Dominus de medio fratrum,' etc. (Deut. xviii.18).

2. Et quidem agnoscimus, Patribus duo fuisse promissionum genera, sicuti et nobis, revelata. Aliæ enim erant rerum præsentium vel terrenarum, quales sunt promissiones de terra Canaan, de victoriis, et quales hodie adhuc sunt de pane quotidiano. Aliæ vero erant tunc, et sunt etiam nunc, rerum coelestium et æternarum, gratiæ videlicet divinæ, remissionis peccatorum, et vitæ æternæ, per fidem in Jesum Christum. Habuerunt autem veteres non tantum externas vel terrenas, sed spirituales etiam coelestesque promissiones, in Christo. Nam de salute, ait Petrus, exquisiverunt et scrutati sunt prophetæ, qui de ventura in nos gratia vaticinati sunt, etc. (1 Pet. i.10). Unde et Paulus Apostolus dixit: Evangelium Dei ante promissum esse per prophetas Dei, in Scripturis sanctis (Rom. i.2). Inde nimirum claret, veteres non prorsus destitutos fuisse omni Evangelio.

3. Et, quamvis ad hunc modum patres nostri in Scripturis prophetarum habuerint Evangelium, per quod salutem in Christo per fidem consecuti sunt, Evangelium tamen proprie illud dicitur lætum et felix nuncium, quod nobis primum per Joannem Baptistam, deinde per ipsum Christum Dominum, postea per Apostolos ejus Apostolorumque successores prædicatum est mundo, Deum jam præstitisse, quod ab exordio mundi promisit, ac misisse, imo donavisse nobis Filium unicum, et in hoc reconciliationem cum Patre, remissionem peccatorum, omnem plenitudinem, et vitam æternam. Historia ergo descripta a quatuor Evangelistis, explicans, quomodo hæc sint facta vel adimpleta a Christo, quæ docuerit et fecerit Christus; et quod in ipso credentes omnem habent plenitudinem, recte nuncupatur Evangelium. Prædicatio item et Scriptura Apostolica, qua nobis exponunt Apostoli, quomodo nobis a Patre datus sit Filius, et in hoc vitæ salutisque omnia, recte dicitur doctrina Evangelica, sic, ut ne hodie quidem, si sincera sit, appellationem tam præclaram amittat.

4. Illa ipsa Evangelii prædicatio nuncupatur item ab Apostolo spiritus et ministerium spiritus, eo, quod efficax et viva fiat per fidem in auribus, imo cordibus credentium, per Spiritum Sanctum illuminantem. Nam litera, quæ opponitur spiritui, significat quidem omnem rem externam, sed maxime doctrinam legis, sine spiritu et fide in animis, non viva fide credentium, operantem iram, et excitantem peccatum. Quo nomine et ministerium mortis ab Apostolo nuncupatur. Huc enim illud Apostoli pertinet, Litera occidit, spiritus vivificat (2 Cor. iii.6). Et pseudoapostoli prædicabant Evangelium, lege admixta, corruptum, quasi Christus sine lege non possit servare. Quales fuisse dicuntur Ebionæi, ab Ebione hæretico descendentes, et Nazaræi, qui et Minæi antiquitus vocabantur. Quos omnes nos damnamus, pure prædicantes Evangelium, docentesque per Spiritum [al. Christum] solum, et non per legem justificari credentes. De qua re mox sequetur sub titulo justificationis copiosior expositio.

5. Et quamvis Evangelii doctrina collata cum Pharisæorum doctrina legis, visa sit, cum primum prædicaretur per Christum, nova esse doctrina, quod et Jeremias de Novo Testamento vaticinatus sit, revera tamen illa, non modo vetus erat, et est adhuc (nam nova dicitur et hodie a Papistis, collata cum doctrina jam Papistarum recepta) vetus doctrina, sed omnium in mundo antiquissima.

6. Deus enim ab æterno prædestinavit mundum servare per Christum, et hanc suam praedestinationem et consilium sempiternum aperuit mundo per Evangelium (2 Tim. i.9, 10). Unde claret religionem doctrinamque Evangelicam, inter omnes, quotquot fuerunt unquam, sunt atque erunt, omnium esse antiquissimam.

7. Unde dicimus, omnes eos errare turpiter, et indigna æterno Dei consilio loqui, qui Evangelicam doctrinam et religionem nuncupant nuper exortam, et vix XXX. annorum fidem. In quos competit illud Jesaiæ Prophetæ: Væ his, qui dicunt, malum esse bonum, et bonum malum, qui ponunt tenebras lucem, et lucem tenebras, amarum dulce, et dulce amarum (Isa. v.20).

CAP. XIV.

De Poenitentia et Conversione Hominis. [Conf. Aug., Art. XI., XII.]

1. Habet Evangelium conjunctam sibi doctrinam de poenitentia. Ita enim dixit in Evangelio Dominus: Oportet prædicari in nomine meo poenitentiam et remissionem peccatorum in omnes gentes (Luc. xxiv.47).

2. Per poenitentiam autem intelligimus mentis in homine peccatore resipiscentiam, verbo Evangelii et Spiritu Sancto excitatam, fideque vera acceptam, qua protinus homo peccator, agnatam sibi corruptionem peccataque omnia sua, per Verbum Dei accusata, agnoscit, ac de his ex corde dolet, eademque coram Deo non tantum deplorat et fatetur ingenue cum pudore, sed etiam cum indignatione execratur, cogitans jam sedulo de emendatione, et perpetuo innocentiæ virtutumque studio, in quo sese omnibus diebus vitæ reliquis sancte exerceat.

3. Et hæc quidem est vera poenitentia, sincera nimirum ad Deum et omne bonum conversio, sedula vero a diabolo et ab omni malo aversio. Diserte vero dicimus, hanc poenitentiam merum esse Dei donum, et non virium nostrarum opus. Jubet enim Apostolus: Fidelem ministrum diligenter erudire obsistentes veritati, si quando Deus his det poenitentiam ad agnoscendum veritatem (2 Tim. ii.25).

4. Jam vero peccatrix illa Evangelica, quæ lacrymis rigat pedes Domini, ac Petrus, amare flens deploransque Domini sui abnegationem, manifeste ostendunt, qualis esse debeat poenitentis animus, serio deplorans commissa peccata (Luc. vii.38; xxii.62).

5. Sed et filius ille concoctor, et publicanus ille in Evangelio, cum Pharisæo collatus, præeunt nobis formulis adcommodatissimis peccata nostra Deo confitendi. Ille dicebat: Pater, peccavi in cælum et coram te! Jam non sum dignus vocari filius tuus, fac me sicut unum de mercenariis tuis (Luc.xv.18, 19). Hic vero non audens elevare oculos in cælum, pectus suum tundendo, clamabat: Deus propitius esto mihi peccatori (Luc. xviii.13). Nec dubitamus, illos in gratiam a Deo esse receptos. Etenim Joannes Apostolus: Si confiteamur peccata nostra, inquit, fidelis est et justus, ut remittat nobis peccata nostra, et emundet nos ab omni iniquitate. Si dixerimus: non peccavimus, mendacem facimus eum, et sermo ejus non est in nobis (1 Joh. i.9, 10).

6. Credimus autem, hanc confessionem ingenuam, quæ soli Deo fit., vel privatim inter Deum et peccatorem, vel palam in templo, ubi generalis illa peccatorum confessio recitatur, sufficere, nec necessarium esse ad remissionem peccatorum consequendam, ut quis peccata sua confiteatur sacerdoti, susurrando in aures ipsius, ut vicissim cum impositione manuum ejus audiat ab ipso absolutionem; quod ejus rei nec præceptum ullum, nec exemplum exstet in Scripturis Sanctis, David protestatur et ait: Delictum meum cognitum tibi feci, et injustitiam meam non abscondi. Dixi, confitebor contra me injustitiam meam Domino; et tu remisisti impietatem peccati mei (Psa. xxxii.5). Sed et Dominus orare nos docens, simul et confiteri peccata, dixit: Sic orabitis: Pater noster, qui es in cælis, remitte nobis debita nostra; sicut et nos remittimus debitoribus nostris (Matt. vi.12).

7. Necesse est ergo, ut Deo Patri nostro confiteamur peccata nostra, et cum proximo nostro, si ipsum offendimus, redeamus in gratiam. De quo confessionis genere loquens Jacobus Apostolus: Confitemini, inquit, alterutrum peccata vestra (Jac. v.16). Si quis vero peccatorum mole et tentationibus perplexis oppressus, velit consilium, institutionem, et consolationem privatim, vel a ministro ecclesiæ, aut ullo aliquo fratre, in lege Dei docto, petere, non improbamus, quemadmodum et generalem et publicam illam in templo ac coetibus sacris recitari solitam (cujus et superius meminimus) peccatorum confessionem utpote Scripturis congruam, maxime approbamus.

8. De clavibus regni Dei, traditis a Domino Apostolis, multi admiranda garriunt, et ex his cudunt enses, lanceas, sceptra et coronas, plenamque in maxima regna, denique in animas et corpora potestatem. Nos simpliciter judicantes, secundum Verbum Dei dicimus: omnes ministros legitime vocatos habere et exercere claves vel usum clavium, cum Evangelium adnunciant, id est, populum suæ fidei creditum docent, hortantur, consolantur et increpant, inque disciplina retinent. Ita enim regnum coelorum aperiunt obsequentibus, et inobsequentibus claudunt. Has claves promisit Apostolis Dominus (Matt. xvi.19) et præstitit (Joh. xx.23, Marc. xvi.15, et Luc. xxiv.47) dum ablegat discipulos et jubet eos universo mundo prædicare Evangelium, et condonare peccata. Apostolus in Ep. I. ad Cor. (v.18, 19) dicit: Dominum ministris dedisse reconciliationis ministerium; et quale hoc sit, mox explicat et ait: Sermonem vel doctrinam reconciliationis. Et adhuc clarius sua illa exponens addit: Ministros Christi, nomine Christi fungi legatione, tanquam ipso Deo, per ministros adhortante populos, ut reconcilientur Deo, nimirum per fidelem obedientiam. Exercent ergo claves, cum suadent fidem et poenitentiam. Sic illi reconciliant Deo. Sic remittunt peccata. Sic aperiunt regnum coelorum, et credentes introducunt: multum distantes ab istis, de quibus dixit in Evangelio Dominus: Væ vobis legisperitis, quia tulistis clavem scientia, ipsi non introistis, et eos, qui introibant, vetuistis (Luc. xi.52).

9. Rite itaque et efficaciter ministri absolvunt, dum Evangelium Christi, et in hoc remissionem peccatorum, quæ singulis promittitur fidelibus, sicuti et singuli sunt baptizati, prædicant, et ad singulos peculiariter pertinere testantur. Nec putamus absolutionem hanc efficaciorem fieri, per hoc, quod in aurem alicui aut super caput alicujus singulariter inmurmuratur. Censemus tamen, sedulo adnunciandam esse hominibus remissionem peccatorum in sanguine Christi, admonendosque singulos, quod ad ipsos pertineat remissio peccatorum.

10. Ceterum quam vigilantes sedulosque oporteat esse poenitentes in studio vitæ novæ, et in conficiendo vetere et excitando novo homine, docent nos exempla Evangelica. Dominus enim ad paralyticum, quem sanaverat, dicit: Ecce sanus factus es, ne posthac pecces, ne quid deterius tibi contingat (Joh. v.14). Ad adulteram liberatam idem dixit: Vade, et ne posthac peccaveris (Joh. viii.11). Quibus sane verbis non significavit, fieri posse, ut homo aliquando non peccet, dum adhuc in hac carne vivit, sed vigilantiam accuratumque studium commendat, ut modis in quam omnibus adnitamur, et precibus a Deo petamus, ne relabamur in peccata, ex quibus veluti resurreximus, et ne vincamur a carne, mundo et diabolo. Zachæus publicanus in gratiam receptus a Domino clamat in Evangelio: Ecce, dimidium bonorum meorum, Domine, do pauperibus, et si quem defraudavi, reddo quadruplum (Luc. xix.8). Ad eundem ergo modum prædicamus restitutionem et misericordiam, adeoque eleemosynam vere poenitentibus esse necessariam; et in universum Apostoli verbis hortamur omnes, ac dicimus: Ne regnet peccatum in mortali vestro corpore, ut obediatis ei per cupiditates ejus; neque adcommodetis membra vestra arma injustitiæ peccato, sed accommodetis vosmet ipsos Deo, velut ex mortuis viventes, et membra vestra arma justitiæ Deo (Rom. vi.12, 13).

11. Proinde damnamus omnes impias quorundam Evangelica prædicatione abutentium voces, et dicentium: facilis est ad Deum reditus. Christus expiavit omnia peccata; facilis est peccatorum condonatio. Quid ergo peccare nocebit? Nec magnopere curanda est poenitentia, etc. Docemus interim semper, et omnibus peccatoribus aditum patere ad Deum, et hunc omnia omnibus fidelibus condonare peccata, excepto uno illo peccato, in Spiritum Sanctum (Marc. iii.29).

12. Ideoque damnamus et veteres et novos Novatianos, atque Catharos. Damnamus imprimis lucrosam papæ de poenitentia doctrinam; et contra simoniam ejus simoniacasque ejus indulgentias illud usurpamus Simonis Petri judicium: Pecunia tua tecum sit in perditionem: quoniam donum Dei existimasti parari pecuniis. Non est tibi pars neque sors in ratione hac. Cor enim tuum non est rectum coram Deo (Act. viii.20, 21).

13. Improbamus item illos, qui suis satisfactionibus existimant, se pro commissis satisfacere peccatis. Nam docemus, Christum unum, morte vel passione sua, esse omnium peccatorum satisfactionem, propitiationem vel expiationem (Isa. liii.5; 1 Cor. i.30; 1 Joh. ii.2). Interim tamen, quod et ante diximus, mortificationem carnis urgere non desinimus: addimus tamen, hanc non obtrudendam esse Deo superbe pro peccatorum satisfactione, sed præstandam humiliter, pro ingenio filiorum Dei, ut obedientiam novam, gratitudinis ergo, pro consecuta, per mortem et satisfactionem Filii Dei, liberatione, et plenaria satisfactione.

CAP. XV.

De vera Fidelium Justificatione. [Conf. Aug., Art. IV.]

1. Justificare significat Apostolo in disputatione de justificatione, peccata remittere, a culpa et poena absolvere, in gratiam recipere, et justum pronunciare. Etenim ad Romanos dicit Apostolus: Deus est, qui justificat, quis ille, qui condemnet? (Rom. viii.33) opponuntur justificare et condemnare. Et in Actis App. dicit Apostolus: Per Christum adnunciatur nobis remissio peccatorum: et ab omnibus, a quibus non potuistis per legem Mosis justificari, per hunc omnis, qui credit, justificatur (Act. xiii.38, 39). Nam in lege quoque et prophetis legimus: Si lis fuerit orta inter aliquos, et venerint ad judicium, judicent eos judices justificentque justum, et impient vel condemnent impium (Deut. xxv.1). Et: Væ illis, qui justificant impium pro muneribus (Isa. v.23).

2. Certissimum est autem, omnes nos esse natura peccatores et impios, ac coram tribunali Dei convictos impietatis et reos mortis. Justificari autem, id est, absolvi a peccatis et morte, a judice Deo, solius Christi gratia, et nullo nostro merito aut respectu. Quid enim apertius, quam quod Paulus dixit? Omnes peccaverunt, et destituuntur gloria Dei. Justificantur autem gratis per illius gratiam, per redemptionem, quæ est in Christo Jesu (Rom. iii.23, 24).

3. Etenim Christus peccata mundi in se recepit et sustulit, divinæque justitiæ satisfecit. Deus ergo propter solum Christum passum et resuscitatum, propitius est peccatis nostris, nec illa nobis imputat, imputat autem justitiam Christi pro nostra: ita, ut jam simus non solum mundati a peccatis et purgati, vel sancti, sed etiam donati justitia Christi, adeoque absoluti a peccatis, morte vel condemnatione, justi denique ac hæredes vitæ æternæ. Proprie ergo loquendo, Deus solus nos justificat, et duntaxat propter Christum justificat, non imputans nobis peccata, sed imputans ejus nobis justitiam (2 Cor. v.21; Rom. iv.24, 25).

4. Quoniam vero nos justificationem hanc recipimus, non per ulla, opera, sed per fidem in Dei misericordiam et Christum, ideo docemus et credimus cum Apostolo, hominem peccatorem justificari sola fide in Christum, non lege, aut ullis operibus. Dicit enim Apostolus: Arbitramur, fide justificari hominem absque operibus legis (Rom. iii.28). Item: Si Abraham ex operibus justificatus fait, habet, quod glorietur, sed non apud Deum. Quid enim Scriptura dicit? Credidit Abraham Deo, et imputatum est ei ad justitiam. At ei, qui non operatur, sed credit in eum, qui justificat impium, imputatur fides sua ad justitiam (Rom. iv.2-5). Et iterum: Gratia estis servati per fidem, idque non ex vobis, Dei donum est. Non ex operibus, ne quis glorietur, etc. (Eph. ii.8, 9). Ergo, quia fides Christum justitiam nostram recipit, et gratiae Dei in Christo omnia tribuit, ideo fidei tribuitur justificatio, maxime propter Christum, et non ideo, quia nostrum opus est. Donum enim Dei est. Ceterum nos Christum fide recipere multis ostendit Dominus, apud Joan. cap. vi. ubi pro credere ponit manducare, et pro manducare credere. Nam sicut manducando cibum recipimus, ita credendo participamus Christum.

5. Itaque justifications beneficium non partimur, partim gratiae Dei, vel Christo, partim nobis, aut dilectioni operibusve, vel merito nostro, sed insolidum gratiæ Dei in Christo per fidem tribuimus. Sed et non possent Deo placere dilectio et opera nostra, si fierent ab injustis; proinde oportet nos prius justos esse, quam diligamus aut faciamus opera justa. Justi vere efficimur, quemadmodum diximus, per fidem in Christum, mera gratia Dei, qui peccata nobis non imputat, sed justitiam Christi, adeoque fidem in Christum ad justitiam nobis imputat. Apostolus præterea apertissime dilectionem derivat ex fide, dicens: Finis præcepti est caritas, ex puro corde, conscientia bona, et fide non ficta (1 Tim. i.5).

6. Quapropter loquimur in hac causa non de ficta fide, de inani et otiosa, aut mortua, sed de fide viva vivificanteque, quae propter Christum, qui vita est et vivificat, quern comprehendit, viva est et dicitur, ac se vivam esse vivis declarat operibus. Nihil itaque contra hanc nostram doctrinam pugnat Jacobus, qui de fide loquitur inani et mortua, quam quidam jactabant, Christum autem intra se viventem per fidem non habebant. Idem ille dixit, opera justificare, non contra dicens Apostolo (rejiciendus alioqui), sed ostendens Abrahamum vivam justificantemque fidem suam declaravisse per opera (Jac. ii.). Id quod omnes pii faciunt, qui tamen soli Christo, nullis suis operibus fidunt. Iterum enim Apostolus dixit: Vivo jam non ego, sed vivit in me Christus. Vitam autem, quam nunc vivo in carne, per fidem vivo Filii Dei, qui dilexit me, et tradidit semetipsum pro me. Non adspernor gratiam Dei. Nam si per legem est justitia: igitur Christus frustra mortuus est, etc. (Gal. ii.20, 21).

CAP. XVI.

De Fide, et Bonis Operibus, Eorumque Mercede, et Merito Hominis. [Conf. Aug., Art. VI., XX.]

1. Fides enim Christiana non est opinio ac humana persuasio, sed firmissima fiducia et evidens ac constans animi adsensus, denique certissima comprehensio veritatis Dei, propositæ in Scripturis et Symbolo Apostolico, atque adeo Dei ipsius summi boni, et præcipue promissionis divinæ, et Christi, qui omnium promissionum est colophon.

2. Hæc autem fides merum est Dei donum, quod solus Deus ex gratia sua, electis suis, secundum mensuram, et quando, cui, et quantum ipse vult, donat, et quidem per Spiritum Sanctum, mediante prædicatione Evangelii, et oratione fideli. Hæc etiam sua habet incrementa; quæ nisi et ipsa darentur a Deo, non dixissent Apostoli: Domine! adauge nobis fidem (Luc. xvii.5).

3. Et hæc quidem omnia, quæ hactenus de fide diximus, ante nos ita docuerunt Apostoli. Paulus enim: Est autem fides, inquit, eorum, quæ sperantur, hupostasis, vel subsistentia firma, et earum rerum, quæ non videntur, elenchos, id est, evidens ei certa rei comprehensio (Heb. xi.1). Et idem iterum: Quotquot sunt promissiones Dei, inquit, per Christum sunt etiam et per ipsum Amen (2 Cor. i.20). Ad Philipp. idem ait, donatum esse ipsis ut credant in Christum (Phil. i.29). Item: Deus unicuique partitus est mensuram fidei (Rom. xii.3; 2 Thess. iii.2). Rursus: Non omnium est fides, ait, neque obediunt omnes Evangelio (Rom. x.16). Sed et Lucas testatur et ait: Et crediderunt, quotquot erant ordinati ad vitam (Act. xiii.48). Unde idem iterum fidem nuncupat, fidem electorum Dei (Tit. i.1). Et iterum: Fides est ex auditu, auditus autem per verbum Dei (Rom. x.17). Alibi sæpe jubet orare pro fide.

4. Idem ille Apostolus fidem vocat efficacem et sese exserentem per dilectionem (Gal. v.6). Illa conscientiam quoque pacificat, et liberum ad Deum aditum aperit, ut cum fiducia ad ipsum accedamus, et obtineamus ab eo utilia et necessaria. Eadem retinet nos in officio, quod Deo debemus et proximo, et in adversis patientiam firmat, et confessionem veram format atque facit, et, ut uno verbo omnia dicam, omnis generis bonos fructus et bona opera progignit (Gal. v.22 sqq.).

5. Docemus enim, vere bona opera enasci ex viva fide, per Spiritum Sanctum, et a fidelibus fieri secundum voluntatem vel regulam Verbi Dei. Nam Petrus Apostolus: Omni adhibito studio, inquit, subministrate in fide vestra virtutem, in virtute vero scientiam, in scientia vero temperantiam, etc. (2 Pet. i.5-7). Diximus autem antea, legem Dei, quae voluntas Dei est, formulam nobis præscribere bonorum operum. Et Apostolus ait: Hæc est voluntas Dei, sanctificatio vestra, ut abstineatis ab immunditie, et ne quis opprimat aut fraudet in negotio fratrem suum (1 Thess. iv.4-6). Etenim non probantur Deo opera, et nostro arbitrio delecti cultus, quos Paulus nuncupat: ethelothreskeias (Col. ii.18). De quibus et Dominus in Evangelio: Frustra me colunt, ait, docentes doctrinas præcepta hominum (Matt. xv.9).

6. Improbamus ergo hujusmodi opera: adprobamus et urgemus illa, quæ sunt ex voluntate et mandato Dei. Illa ipsa fieri debent, non ut his promereamur vitam æternam. Donum Dei enim est, ut Apostolus ait, vita æterna, neque ad ostentationem, quam rejecit Dominus (Matt. vi. ), neque ad quæstum, quem et ipsum rejecit (Matt. xxiii. ), sed ad gloriam Dei, ad ornandam vocationem nostram, gratitudinemque Deo præstandam, et ad utilitatem proximi. Rursus enim Dominus noster in Evangelio dicit: Sic luceat lux vestra coram hominibus, ut videant vestra opera bona, et glorificent Patrem, qui in cælis est (Matt. v.16). Sed et Apostolus Paulus: Ambulate digne vocatione vestra (Eph. iv.1). Item: Quidquid egeritis, inquit, aut sermone aut facto, omnia in nomine Jesu facite, gratias agentes Deo et Patri per illum (Col. iii.17). Idem: Nemo, quod suum est, quærat, sed quisque quod alterius (Phil. ii.4). Et: Discant et nostri, bona opera tueri ad ne cessarios usus, ut non sint infrugiferi (Tit. iii.14).

7. Quamvis ergo doceamus cum Apostolo, hominem gratis justificari per fidem in Christum, et non per ulla opera bona, non ideo tamen vilipendimus aut condemnamus opera bona. Cum sciamus, hominem nec conditum nec regenitum esse per fidem, ut otietur, sed potius, ut indesinenter, quæ bona et utilia sunt, faciat. Etenim in Evangelio dicit Dominus: Bona arbor bonum fructum adfert (Matt. xii.33). Et iterum: Quid in me manet, plurimum fructum adfert (Joh. xv.5). Denique Apostolus: Dei sumus creatura, ait, conditi in Christo Jesu ad opera bona, quæ præparavit Deus, ut in eis ambulemus (Eph. ii.10). Et iterum: Qui tradidit semetipsum pro nobis, ut redimeret ah omni iniquitate et mundaret sibi populum peculiarem, sectatorem bonorum operum (Tit. ii.14).

8. Damnamus itaque omnes, qui bona opera contemnunt, non curanda et inutilia esse blaterant. Interim, quod et antea dictum est, non sentimus, per opera bona nos servari, illaque ad salutem ita esse necessaria, ut absque illis nemo unquam sit servatus. Gratia enim soliusque Christi beneficio servamur. Opera necessario ex fide progignuntur. At improprie his salus attribuitur: quæ propriissime adscribitur gratiæ. Notissima enim est illa Apostoli sententia: Si per gratiam, jam non ex operibus: quandoquidem gratia, jam non est gratia. Sin ex operibus, jam non ex gratia; quandoquidem jam opus, non est opus (Rom. xi.6).

9. Placent vero adprobanturque a Deo opera, quæ a nobis fiunt per fidem. Quia illi placent Deo, propter fidem in Christum, qui faciunt opera bona, quæ insuper per Spiritum Sanctum ex gratia Dei sunt facta. S. Petrus enim: In quavis gente, inquit, qui timet ipsum et operatur justitiam, is acceptus est illi (Act. x.35). Et Paulus: Non desinimus orare pro vobis, ut ambuletis digne Domino, ut per omnia placeatis, in omni opere bono fructificantes (Col i.9, 10). Itaque veras, non falsas aut philosophicas virtutes, vere bona opera et genuina Christiani hominis officia sedulo docemus, et quanta possumus, diligentia vehementiaque omnibus inculcamus, vituperantes omnium illorum et desidiam et hypocrisin, qui ore Evangelium laudant et profitentur, vita autem turpi dedecorant, proponentes hac in causa horribiles Dei minas, amplas denique promissiones Dei, et liberalia præmia, exhortando, consolando, et objurgando.

10. Etenim docemus, Deum bona operantibus amplam dare mercedem, juxta illam prophetae sententiam: Cohibe vocem tuam a fletu: quoniam erit merces operi tuo (Jer. xxxi.16). In Evangelio quoque dixit Dominus: Gaudete et exultate, quia merces vestra multa est in cælis (Matt. v.12). Et qui dederit uni ex minimis meis poculum aquæ frigidæ, amen dico vobis, non perdet mercedem suam (Matt. x.42). Referimus tamen mercedem hanc, quam Dominus dat, non ad meritum hominis accipientis, sed ad bonitatem, vel liberalitatem, et veritatem Dei promittentis atque dantis, qui, cum nihil debeat cuiquam, promisit tamen, se suis cultoribus fidelibus mercedem daturum: qui interim dat eis etiam, ut ipsum colant. Sunt multa præterea indigna Deo, et imperfecta plurima inveniuntur in operibus etiam sanctorum: quia vero Deus recipit in gratiam et complectitur propter Christum operantes, mercedem eis promissam persolvit. Alioqui enim justitiæ nostræ comparantur panno menstruato (Isa. lxiv.6). Sed et Dominus dicit in Evangelio: Cum feceritis omnia, quæ præcepta sunt vobis, dicite, servi inutiles sumus: quod debuimus facere, facimus (Luc. xvii.10).

11. Tametsi ergo doceamus, mercedem dari a Deo nostris benefactis, simul tamen docemus cum Augustino, coronare Deum in nobis non merita nostra, sed dona sua. Et proinde quidquid accipimus mercedis, dicimus gratiam quoque esse, et magis quidem gratiam quam mercedem: quod, quæ bona facimus, per Deum magis, quam per nos ipsos facimus: et quod Paulus dicat: Quid habes, quod non accepisti? Si vero accepisti, quid gloriaris, quasi non acceperis? (1 Cor. iv.7). Et quod hinc collegit beatus martyr Cyprianus: In nullo nobis gloriandum esse, quando nostrum nihil sit. Damnamus ergo illos, qui merita hominum sic defendunt, ut [175] evacuent gratiam Dei.

CAP. XVII.

De Catholica et Sancta Dei Ecclesia, et Unico Capite Ecclesiæ. [Conf. Aug., Art. VII., VIII.]

1. Quando autem Deus ab initio salvos voluit fieri homines, et ad agnitionem veritatis venire, oportet omnino semper fuisse, nunc esse, et ad finem usque seculi futuram esse Ecclesiam, id est, e mundo evocatum vel collectum coetum fidelium, sanctorum, inquam, omnium communionem, eorum videlicet, qui Deum verum, in Christo Servatore, per verbum et Spiritum Sanctum vere cognoscunt et rite colunt, denique omnibus bonis per Christum gratuito oblatis fide participant. Sunt isti omnes unius civitatis cives, viventes sub eodem Domino, sub iisdem legibus, in eadem omnium bonorum participatione. Sic enim hos concives sanctorum et domesticos Dei appellavit Apostolus (Eph. ii.19): Sanctos appellans fideles in terris, sanguine Filii Dei sanctificatos (1 Cor. vi.11). De quibus omnino intelligendus est Symboli articulus: Credo sanctam Ecclesiam Catholicam, sanctorum communionem.

2. Et cum semper unus modo sit Deus, unus Mediator Dei et hominum Jesus Messias, unus item gregis universi pastor, unum hujus corporis caput, unus denique Spiritus, una salus, una fides, unum testamentum vel foedus; necessario consequitur unam duntaxat esse Ecclesiam: quam propterea Catholicam nuncupamus, quod sit universalis, et diffundatur per omnes mundi partes, et ad omnia se tempora extendat, nullis vel locis inclusa vel temporibus. Damnamus ergo Donatistas, qui Ecclesiam in nescio quos Africæ coarctabant angulos. Nec Romanensem adprobamus clerum, qui solam prope Romanam Ecclesiam venditat pro Catholica.

3. Diducitur quidem Ecclesia in partes vel species varias, non quod divisa aut divulsa sit in semetipsa, sed magis propter membrorum in ipsa diversitatem distincta. Aliam enim faciunt Ecclesiam militantem, aliam vero triumphantem. Militat illa adhuc in terris, et certat cum carne, cum mundo, et principe mundi hujus, diabolo, cum peccato atque morte. Hæc vero rude jam donata, in coelo triumphat de istis devictis omnibus, et exultat coram Domino: nihilominus habent illæ inter sese communionem, vel conjunctionem.

4. Et militans in terris Ecclesia semper plurimas habuit particulares ecclesias, quæ tamen omnes ad unitatem Catholicæ Ecclesiæ referuntur. Hæc aliter fuit instituta ante legem inter patriarchas, aliter sub Mose per legem, aliter a Christo per Evangelium. Vulgo numerantur fere duo populi, Israelitarum videlicet et gentium, vel eorum, qui ex Judæis et gentibus collecti sunt in Ecclesiam, testamenta item duo, vetus et novum. Omnium tamen horum populorum una fuit et est societas, una salus in uno Messia, in quo ceu membra unius corporis sub unum caput connectuntur omnes, in eadem fide, etiam de eodem cibo et potu spirituali participantes. Agnoscimus hie tamen diversa fuisse tempora, diversa symbola promissi et exhibiti Messiæ, sublatisque cærimonialibus, lucem nobis illustriorem lucere, et dona auctiora donari, et libertatem esse pleniorem.

5. Hæc Ecclesia Dei sancta vocatur domus Dei viventis, exstructa ex lapidibus vivis et spiritualibus, et imposita super petram immotam, super fundamentum, quo aliud collocari non potest: et ideo nuncupatur etiam columna et basis veritatis (1 Tim. iii.15). Non errat illa, quamdiu innititur petræ Christo et fundamento Prophetarum et Apostolorum. Nec mirum, si erret, quoties deserit ilium, qui solus est veritas. Vocatur Ecclesia etiam virgo ac sponsa Christi, et quidem unica et dilecta. Apostolus enim: Adjunxi vos, inquit, uni viro, ut virginem castam, exhiberetis Christo (2 Cor. xi.2). Vocatur Ecclesia grex ovium sub uno pastore Christo, idque apud Ezechielem in Cap. XXXIV. et apud Joannem in Cap. X. Vocatur item corpus Christi, quia fideles sunt viva Christi membra, sub capite Christo.

6. Caput est, quod in corpore eminentiam habet, et unde corpus vitam haurit, cujus spiritu regitur in omnibus, unde et incrementa et, ut crescat, habet. Unicum item est corporis caput, et cum corpore habet congruentiam. Ergo Ecclesia non potest ullum aliud habere caput, quam Christum. Nam ut Ecclesia est corpus spirituale, ita caput habeat sibi congruens spirituale, utique oportet. Nec alio potest regi spiritu, quam Christi. Paulus quoque: Ipse est caput, inquit, corporis ecclesiæ, qui est principium, primogenitus ex mortuis, ut sit ipse in omnibus primas tenens (Col. i.18). Et idem iterum: Christus est, inquit, caput ecclesiæ, qui idem salutem dat corpori (Eph. i.23). Et rursus: Qui est caput ecclesiæ, ait, quæ corpus illius, complementum ejus, qui omnia in omnibus adimplet (Eph. i.22, 23). Item: Adolescamus in illum per omnia, qui est caput, nempe Christus, in quo totum corpus, si compingatur, incrementum capit (Eph. iv.15, 16).

7. Non probamus ergo doctrinam cleri Romani, facientis suum illum Romanum Pontificem Catholicæ in terris ecclesiæ militantis pastorem universalem et caput summum, adeoque verum Christi vicarium, qui habeat in Ecclesia plenitudinem, ut vocant, potestatis, et dominium supremum.

8. Docemus enim, Christum Dominum esse et manere unicum pastorem universalem, summum item Pontificem coram Deo Patre, ac in Ecclesia ipsum omnia pontificis vel pastoris obire munia, ad finem usque sæculi, ideoque nullo indigere vicario, qui absentis est. Christus vero præsens est ecclesiæ, et caput vivificum. Hic Apostolis suis Apostolorumque successoribus primatum et dominium in Ecclesia severissime prohibuit. [Quicunque ergo huic illustri veritati contradicentes reluctantur, et in Ecclesiam Christi diversam inducunt gubernationem, quis non videat, eos illis potius esse adcensendos, de quibus Apostoli Christi vaticinantur, Petrus (2 Pet. ii.), et Paulus (Act. xx., 2 Cor. xi., et 2 Thess. ii.), et aliis quoque in locis?] [176]

9. Sublato autem capite Romano; nullam inducimus in Ecclesiam Christi ataxian, vel perturbationem: cum doceamus, gubernationem Ecclesiæ, ab Apostolis traditam, nobis sufficere ad retinendam in justo ordine Ecclesiam, quæ ab initio, dum hujusmodi capite Romano, quale hodie dicitur Ecclesiam conservare in ordine, caruit, atactica vel inordinata non fuit. Servat quidem caput Romanum tyrannidem suam, et corruptelam inductam in Ecclesiam: sed impedit interim, oppugnat, et, quantis potest viribus, exscindit justam ecclesiæ reformationem.

10. Objicitur nobis, varia esse in ecclesiis nostris certamina atque dissidia, posteaquam se a Romana separarunt Ecclesia, proinde non esse eas Ecclesias veras. Quasi vero nullæ unquam fuerint in Ecclesia Romana sectæ, nulla unquam dissidia atque certamina, et quidem de religione, non tam in scholis, quam in cathedris sacris, in medio populi instituta. Agnoscimus sane, dixisse Apostolum: Deus non est Deus dissensionis, sed pacis (1 Cor. xiv.33). Et: Cum sit in vobis æmulatio et contentio, an non carnales estis? (1 Cor. iii.3). Negari tamen non potest, Deum fuisse in Ecclesia Apostolica, et Apostolicam Ecclesiam fuisse Ecclesiam veram, in qua tamen fuerunt concertationes et dissidia. Reprehendit enim Petrum Apostolum Apostolus Paulus, ab hoc dissidet Barnabas (Gal. ii. ). Certamen grave exoritur in Ecclesia Antiochena inter eos, qui unum Christum prædicabant: sicut commemorat Lucas in Actis Apost., Cap. XV. Gravia semper fuerunt in Ecclesia certamina, et dissenserunt inter sese de rebus non levibus doctores ecclesiæ præclarissimi, ut ex his contentionibus interim Ecclesia non id esse desineret, quod erat. Ita enim placet Deo, dissidiis ecclesiasticis uti, ad gloriam nominis sui, ad illustrandam denique veritatem, et ut qui probati sunt, manifesti fiant.

11. Ceterum, ut non agnoscimus aliud caput Ecclesiæ quam Christum, ita non agnoscimus quamlibet Ecclesiam, quæ se venditat pro vera, veram esse Ecclesiam; sed illam docemus veram esse Ecclesiam, in qua signa vel notæ inveniuntur Ecclesiæ veræ, imprimis vero Verbi Dei legitima vel sincera prædicatio, prout nobis est tradita in libris Prophetarum et Apostolorum, qui omnes ad Christum deducunt, qui in Evangelio dixit: Oves meæ vocem meam audiunt, et ego cognosco eas, et sequuntur me, et ego vitam æternam do eis. Alienum autem non sequuntur, sed fugiunt, ab eo, quia non noverunt vocem alienorum (Joh. x.4, 5, 27, 28).

12. Et qui tales sunt in Ecclesia, hi unam habent fidem, unum spiritum, et idcirco unum solum Deum adorant, solum hunc in spiritu et veritate colunt, hunc ex toto corde et omnibus viribus solum diligunt, solum per Christum mediatorem et intercessorem unicum invocant, extra Christum fidemque in ipsum nullam quærunt justitiam et vitam; quia Christum solum caput et fundamentum Ecclesiæ agnoscunt, ac super hoc impositi quotidie se poenitentia reparant, patientia impositam ipsis crucem ferunt, sed et caritate non ficta cum omnibus Christi membris connexi, hac se declarant discipulos esse Christi, perseverando in vinculo pacis atque unitatis sanctæ; simul et participant sacramentis a Christo institutis, et ab Apostolis traditis: neque his aliter utuntur, quam uti acceperunt a Domino. Notum est enim omnibus illud Apostoli: Ego enim accepi a Domino, quod et tradidi vobis (1 Cor. xi.23). Proinde damnamus illas ecclesiæ, ut alienas a vera Christi Ecclesia, quæ tales non sunt, quales esse debere audivimus, utcunque interim jactent successionem episcoporum, unitatem, et antiquitatem. Quinimo præcipiunt nobis Apostoli, ut fugiamus idololatriam et Babylonem, et ne participemus cum hac, nisi et plagarum. Dei participes esse velimus (1 Cor. x.14, 21; 1 Joh. v.21; Apoc. xviii.4; 1 Cor. vi.9).

13. Communionem vero cum Ecclesia Christi vera tanti facimus, ut negemus eos coram Deo vivere posse, qui cum vera Dei Ecclesia non communicant, sed ab ea se separant. Nam ut extra arcam Noë non erat ulla salus, pereunte mundo in diluvio, ita credimus, extra Christum, qui se electis in Ecclesia fruendum præbet, nullam esse salutem certam: et proinde docemus, vivere volentes non oportere separari a vera Christi Ecclesia.

14. Signis tamen commemoratis non ita arcte includimus Ecclesiam, ut omnes illos extra Ecclesiam esse doceamus, qui vel sacramentis non participant, non quidem volentes, neque per contemtum, sed necessitate potius inevitabili coacti, nolentes ab iis abstinent, aut iis carent: vel in quibus aliquando deficit fides, non tamen penitus exstingnitur, aut prorsus desinit: vel in quibus infirmitatis vitia atque errores inveniuntur. Scimus enim, Deum aliquot habuisse in mundo amicos, extra Israelis rempublicam. Scimus, quid populo Dei evenerit in captivitate Babylonica, in qua sacrificiis suis caruerunt annis septuaginta; scimus, quid evenerit S. Petro negatori, et quid quotidie evenire soleat electis Dei fidelibus, errantibus et infirmis. Scimus præterea, quales Apostolorum temporibus fuerint Galatarum et Corinthiorum ecclesiæ, in quibus multa et gravia accusat Apostolus scelera, et tamen nuncupat easdem sanctas Christi ecclesiæ.

15. Quinimo fit aliquando, ut Deus justo judicio veritatem verbi sui, fidemque Catholicam, et cultum Dei legitimum sic obscurari et convelli sinat, ut prope videatur exstincta, et nulla amplius superesse Ecclesia: sicuti factum videmus Elise et aliis temporibus. Interim habet Deus in hoc mundo et in hisce tenebris suos illos veros adoratores, nec paucos, sed septem millia ac plures (1 Reg. xix.18; Apoc. vii.4, 9). Nam et Apostolus clamat: Solidum fundamentum Dei stat, habens signaculum hoc, novit Dominus, qui sunt sui! etc. (2 Tim. ii.19). Unde et Ecclesia invisibilis appellari potest, non, quod homines sint invisibiles, ex quibus Ecclesia colligitur, sed quod oculis nostris absconsa, Deo autem soli nota, judicium humanum sæpe subterfugiat.

16. Rursus non omnes, qui numerantur in Ecclesia, sancti et viva atque vera sunt ecclesiæ membra. Sunt enim hypocritæ multi, qui foris Verbum Dei audiunt, et sacramenta palam percipiunt, Deum quoque per Christum invocare solum, Christum confiteri, justitiam suam unicam, Deum item colere, et caritatis officia exercere, patientiaque in calamitatibus ad tempus perdurare videntur; sed intus vera Spiritus illuminatione, et fide animique sinceritate, et finali perseverantia destituuntur. Qui etiam, quales sint, tandem deteguntur fere. Joannes enim Apostolus: Exierunt ex nobis, inquit, sed non erant ex nobis. Nam si fuissent ex nobis, permansissent utique nobiscum (1 Joh. ii.19). Et tamen, dum hi simulant pietatem, licet ex Ecclesia non sint, numerantur tamen in Ecclesia: sicuti proditores in republica, priusquam detegantur, numerantur et ipsi inter cives, et quemadmodum lolium vel zizania et palea inveniuntur in tritico, ant sicut strumæ et tumores inveniuntur in integro corpore, cum revera morbi et deformitates sint verius corporis, quam membra vera. Proinde Ecclesia Dei recte comparatur sagenæ, quæ omnis generis pisces attrahit, et agro, in quo inveniuntur et zizania et triticum. Ubi maxime cavere oportet, ne ante tempus judicemus, et excludere abjicereque, aut excindere conemur eos, quos Dominus excludi abjicique non vult, aut quos sine jactura Ecclesiæ separare non possumus. Rursus vigilandum est, ne, stertentibus piis, impii proficiendo damnum dent Ecclesiæ (Matt. xiii.25).

17. Observandum præterea diligenter docemus, in quo potissimum sit sita veritas et unitas Ecclesiæ, ne temere schismata excitemus, et in Ecclesia foveamus. Sita est illa non in cærimoniis et ritibus externis, sed magis in veritate et unitate fidei Catholicæ. Fides Catholica non est nobis tradita humanis legibus, sed Scriptura divina, en jus compendium est Symbolum Apostolicum. Unde legimus, apud veteres rituum fuisse diversitatem variam, sed eam liberam, qua nemo unquam existimavit dissolvi unitatem ecclesiasticam. In dogmatibus itaque et in vera concordique prædicatione Evangelii Christi, et in ritibus a Domino diserte traditis, dicimus veram Ecclesiæ constare concordiam; ubi illam maxime Apostoli sententiam urgemus. Quotquot itaque perfecti sumus, hoc sentiamus. Quod si quid aliter sentitis, hoc quoque vobis Deus revelabit. Attamen in eo, ad quod pervenimus, eadem incedamus regula, et itidem simus affecti (Phil. iii.15,16).

CAP. XVIII.

De Ministris Ecclesiæ, ipsorumque Institutione et Officiis. [Conf. Aug., Art. XIV.]

1. Deus ad colligendam vel constituendam sibi Ecclesiam, eandemque gubernandam et conservandam, semper usus est ministris, iisque utitur adhuc, et utetur porro, quoad Ecclesia in terris fuerit. Ergo ministrorum origo, institutio et functio vetustissima et ipsius Dei, non nova aut hominum est ordinatio. Posset sane Deus sua potentia immediate sibi adjungere ex hominibus Ecclesiam, sed maluit agere cum hominibus per ministerium hominum. Proinde spectandi sunt ministri, non ut ministri duntaxat per se, sed sicut ministri Dei, utpote per quos Deus salutem hominum operatur. Unde cavendum monemus, ne ea, quæ sunt conversionis nostrae et institutionis, ita occultæ virtuti Spiritus Sanctum attribuamus, ut ministerium ecclesiasticum evacuemus. Nam convenit nos semper esse memores verborum Apostoli: Quomodo credent, de quo non audierunt? Quomodo autem audient absque prædicante? Ergo fides est ex auditu, auditus autem per Verbum Dei (Rom. x.14, 17). Et quod Dominus dixit in Evangelio: Amen, amen, dico vobis, qui recipit, quemcunque misero, me recipit, qui autem me recipit, recipit eum, qui me misit (Joh. xiii.20). Et quod vir Macedo per visionem Paulo in Asia agenti apparens, submonuit et dixit: Profectus in Macedoniam, sucurre nobis (Act. xvi.9). Alibi enim idem Apostolus dixit: Dei sumus cooperarii, Dei agricolatio et ædificatio estis (1 Cor. iii.9).

2. Rursus tamen et hoc cavendum est, ne ministris et ministerio nimium tribuamus, memores etiam hie verborum Domini, dicentis in Evangelio: Nemo venit ad me, nisi Pater meus traxerit eum (Joh. vi.44), et verborum Apostoli: Quis igitur est Paulus? quis autem Apollo, nisi ministri, per quos credidistis, et ut cuique Dominus dedit? Ego plantavi, Apollo rigavit: sed Deus dedit incrementum. Itaque non qui plantat, est aliquid, neque qui rigat, sed qui dat incrementum Deus (1 Cor. iii.57). Credamus ergo, Deum Verbo suo nos docere foris per ministros suos, intus autem commovere electorum suorum corda ad fidem per Spiritum Sanctum; ideoque omnem gloriam totius hujus beneficii referendam esse ad Deum. Sed ea de re dictum est et primo capite hujus expositionis.

3. Et quidem ab initio mundi usus est Deus omnium praætantissimis in mundo (simplicibus quidem pluribus in mundana sapientia vel philosophia, sed excellentissimis in vera theologia) hominibus, Patriarchis videlicet, cum quibus non raro collocutus est per angelos. Fuerunt enim Patriarchæ sui seculi Prophetæ sive Doctores, quos Deus hoc nomine aliquot voluit secula vivere, ut essent veluti Patres et lumina orbis. Secutus est illos Moses cum Prophetis [177] per universum mundum celeberrimis.

4. Quid quod post hos misit Pater coelestis Filium suum unigenitum, doctorem mundi absolutissimum, in quo est abscondita divina illa sapientia, et in nos derivata, per sacratissimam simplicissimamque et omnium perfectissimam doctrinam. Allegit enim ille sibi discipulos, quos fecit Apostolos. Hi vero exeuntes in mundum universum collegerunt ubique ecclesias per prædicationem Evangelii, deinde vero per omnes mundi ecclesias ordinarunt pastores atque doctores, ex præcepto Christi, per quorum successores hucusque Ecclesiam docuit ac gubernavit. Itaque ut Deus veteri populo dedit Patriarchas una cum Mose et Prophetis: ita novi testamenti populo misit suum unigenitum Filium una cum Apostolis et doctoribus ecclesiæ.

5. Porro ministri novi populi variis nuncupantur appellationibus. Dicuntur enim Apostoli, Prophetæ, Evangelistæ, Episcopi, Presbyteri, Pastores atque Doctores (1 Cor. xii.3; Eph. iv.11). Apostoli nullo certo consistebant loco, sed per orbem varias colligebant ecclesias. Quæ, ubi jam constitutæ erant, desierunt esse Apostoli, ac subierunt quique in sua ecclesia in locum istorum pastores. Prophetæ quondam, præscii futurorum, vates erant: sed et Scripturas interpretabantur, quales etiam hodie adhuc inveniuntur. Evangelistæ appellabantur scriptores Evangelicæ historiæ, sed et præcones Evangelii Christi; quomodo et Paulus Timotheum jubet implere opus Evangelistæ. Episcopi vero sunt inspectores vigilesque Ecclesiæ, qui victum et necessaria ecclesiæ dispensant. Presbyteri sunt seniores, et quasi senatores patresque Ecclesiæ, gubernantes ipsam consilio salubri. Pastores ovile Domini et custodiunt, et ei de rebus prospiciunt necessariis. Doctores erudiunt, et veram fidem pietatemque docent. Licebit ergo nunc ecclesiarum ministros nuncupare Episcopos, Presbyteros, Pastores atque Doctores.

6. Subsequentibus porro temporibus, multo plures in Ecclesiam Dei inductæ sunt nuncupationes ministrorum in Ecclesia. Alii enim ordinati sunt Patriarchæ, alii Archiepiscopi, alii Suffraganei, item Metropolitani, Archipresbyteri, Diaconi quoque, Subdiaconi, Acoluthi, Exorcistæ, Cantores, Janitores, et nescio, qui alii, ut Cardinales, Præpositi, et Priores, Patres minores et majores, ordines majores et minores. At de his omnibus nihil sumus nos soliciti, quales olim fuerint, aut nunc sint. Sufficit nobis Apostolica de ministris doctrina.

7. [Conf. Aug., de Abus.6.] Ita cum sciamus certo, monachos et monachorum ordines vel sectas neque a Christo, neque ab Apostolis esse institutas; docemus, nihil eas ecclesiæ Dei utiles esse, imo perniciosas. Tametsi enim quondam (cum essent solitarii, et manibus sibi victum quærerent, nec ullis essent oneri, sed pastoribus ecclesiarum ubique parerent, ut laici) fuerint tolerabiles, tamen nunc, quales sint, videt et sentit universus orbis. Prætexunt nescio quæ vota et vivunt votis suis vitam prorsus contrariam: ut prorsus optimi eorum inter eos numerari mereantur, de quibus dixit Apostolus: Audimus quosdam versantes inter vos inordinate, nihil operis facientes, sed curiose agentes. Tales ergo nos in nostris ecclesiis nec habemus, nec in ecclesiis Christi habendos esse docemus (2 Thess. iii.11, 12).

8. Nemo autem honorem ministerii ecclesiastici usurpare sibi, id est, ad se largitionibus, aut ullis artibus, aut arbitrio proprio, rapere debet. Vocentur et eligantur electione ecclesiastica et legitima ministri ecclesiæ: id est, eligantur religiose ab Ecclesia, vel ad hoc deputatis ab Ecclesia, ordine justo, et absque turba, seditionibus et contentione. Eligantur autem non quilibet, sed homines idonei, eruditione justa et sacra, eloquentia pia, prudentiaque simplici, denique moderatione et honestate vitæ insignes, juxta canonem Apostolicum, qui ab Apostolo contexitur in 1 ad Tim. iii. et ad Tit. i. Et qui electi sunt, ordinentur a senioribus cum orationibus publicis, et impositione manuum. Damnamus hic omnes, qui sua sponte currunt, cum non sint electi, missi, vel ordinati (Jer. xxiii.32). Damnamus ministros ineptos, et non instructos donis pastori necessariis.

9. Interim agnoscimus, quorundam in veteri Ecclesia pastorum simplicitatem innocuam plus aliquando profuisse ecclesiæ, quam quorundam eruditionem variam, exquisitam, delicatamque, sed paulo fastnosiorem. Unde ne hodie quidem rejicimus simplicitatem quorundam probam, nec tamen omnino imperitam.

10. Nnncupant sane Apostoli Christi omnes in Christum credentes sacerdotes, sed non ratione ministerii, sed quod per Christum omnes fideles facti reges et sacerdotes, offerre possumus spirituales Deo hostias (Exod. xix.6; 1 Pet. ii.9; Apoc. i.6). Diversissima ergo inter se sunt sacerdotium et ministerium. Illud enim commune est Christianis omnibus, ut modo diximus, hoc non item. Nec e medio sustulimus ecclesiæ ministerium, quando repudiavimus ex Ecclesia Christi sacerdotium papisticum.

11. Equidem in Novo Testamento Christi non est amplius tale sacerdotium, quale fuit in populo veteri, quod unctionem habuit externam, vestes sacras et cærimonias plurimas: quæ typi fuerunt Christi, qui illa omnia veniens et adimplens abrogavit. Manet autem ipse solus sacerdos in æternum (Ebr. v.6); cui ne quid derogemus, nemini inter ministros sacerdotis vocabulum communicamus. Ipse enim Dominus noster non ordinavit ullos in Ecclesia Novi Testamenti sacerdotes, qui accepta potestate a suffraganeo, offerant quotidie hostiam, ipsam inquam carnem et ipsum sanguinem Domini pro vivis et mortuis, sed qui doceant et sacramenta administrent. Paulus enim simpliciter et breviter, quid sentiamus de Novi Testamenti vel de Ecclesiæ Christianæ ministris, et quid eis tribuamus, exponens: Sic nos æstimet homo, inquit, ut ministros Christi, et dispensatores mysteriorum Dei (1 Cor. iv.1). Proinde vult Apostolus, ut de ministris sentiamus, tanquam de ministris. Huperetas vero nuncupavit Apostolus subremigatores, qui ad nauclerum unice respiciunt, vel homines non sibi, nec suo arbitrio, sed aliis viventes, Dominis inquam suis, a quorum mandatis omnino dependent. Nam minister Ecclesiæ totus et in omnibus suis officiis non suo arbitrio indulgere, sed illud duntaxat exsequi jubetur, quod in mandatis habet a suo Domino. Et in præsenti, quis sit Dominus, exprimitur, Christus, cui in omnibus ministerii negotiis sunt mancipati ministri.

12. Adjicit præterea, quo ministerium plenius explanet, ministros Ecclesiæ oeconomos esse vel dispensatores mysteriorum Dei. Mysteria vero Dei multis in locis, imprimis ad Eph. iii.3 appellavit Paulus Evangelium Christi. Mysteria nuncupavit etiam vetustas Christi sacramenta. Proinde in hoc sunt vocati ministri Ecclesiæ, ut Evangelium Christi adnuncient fidelibus, et sacramenta administrent. Alibi enim legimis in Evangelio de fideli servo et prudente, quod eum Dominus constituit super familiam suam, ut tempore opportuno det ei cibum suum (Luc. xii.42). Rursus proficiscitur alibi in Evangelio peregre homo, relinquens domum, et in hac dat servis suis potestatem vel substantiam suam, et suum cuique opus (Matt. xxv.14 sqq.).

13. [Conf. Aug., de Abus.7.] Nunc ergo commode dicemus etiam quædam de potestate et officio ministrorum Ecclesiæ. De potestate hac operosius quidam disputarunt, subdideruntque suæ potestati omnia in terris summa, idque contra mandatum Domini, qui suis dominium prohibuit, humilitatem autem maximopere commendavit (Luc. xxii.25; Matt. xviii.1 sqq.; xx.25). Revera alia quidem potestas est mera et absoluta, quæ et juris vocatur. Ea potestate Christo Domino universorum subjecta sunt omnia: sicuti ipse testatus est et dixit: Data est mihi potestas in coelo et in terra (Matt. xxviii.18). Et iterum: Ego sum primus et novissimus, ecce sum vivens in sæcula sæculorum, et habeo claves inferni et mortis (Apoc. i.17, 18). Item: Ipse habet clavem David, qui aperit, et nemo claudit, claudit, et nemo aperit (Apoc. iii.7).

14. Hanc potestatem sibi servat Dominus, nec in alium quemquam transfert, ut ipse deinceps otiosus adsistat, operantibus ministris spectator. Jesaias enim: Clavem domus David, inquit, ponam super humerum ejus (Jes. xxii.22), et iterum: Cujus imperium erit super humerum ejus (Jer. ix.6). Nam gubernationem non injicit aliis in suos humeros, sed servat et utitur adhuc potestate sua, gubernans omnia. Alia porro potestas est officii vel ministerialis, limitata ab eo, qui plena utitur potestate. Ea ministerio, quam imperio similior est. Concedit enim Dominus aliquis oeconomo suo potestatem in domum suam, quo nomine et claves dat, quibus intromittat in domum, vel ex domo excludat, quos Dominus vel intromitti vult, vel excludi. Juxta hanc potestatem facit minister ex officio, quod a Domino jussus est facere: et Dominus ratum habet, quod facit, ipsumque ministri sui factum, perinde ut suum vult æstimari atque agnosci.

15. Quo nimirum pertinent illæ Evangelicæ sententiæ: Dabo tibi claves regni coelorum, et, quicquid adligaveris aut solveris in terra, adligatum aut solutum erit in cælis (Matt. xvi.19). Item: Quorumcunque remiseritis peccata, remittentur eis, et quorumcunque retinueritis peccata, retenta erunt (Joh. xx.23). Nisi vero minister res omnes ita expediverit, sicut jussus est a Domino suo, sed limites fidei transilieret, sane irritum habetur a Domino, quod fecit. Proinde potestas ecclesiastica ministrorum Ecclesiæ est functio illa, qua ministri Ecclesiam Dei gubernant quidem, verum omnia in Ecclesia sic faciunt, quemadmodum verbo suo præscripsit Dominus: quæ cum facta sunt, fideles tanquam ab ipso Domino facta reputant. Et de clavibus antea quoque dictum est nonihil.

16. Data est autem omnibus in Ecclesia ministris una et æqualis potestas sive functio. Certe ab initio Episcopi vel Presbyteri Ecclesiam communi opera gubernaverunt; nullus alteri se prætulit, aut sibi ampliorem potestatem dominiumve in coëpiscopos usurpavit. Memores enim verborum Domini: Qui voluerit inter vos primus esse, sit vester servus (Luc. xxii.26); continuerunt se in humilitate, et mutuis officiis juverunt se invicem in gubernanda et conservanda Ecclesia. Interea propter ordinem servandum, unus aut certus aliquis ministrorum coetum convocavit, et in coetu res consultandas proposuit, sententias item aliorum collegit, denique, ne qua oriretur confusio, pro virili cavit.

17. Sic legitur fecisse in Actis App. S. Petrus, qui tamen ideo nec aliis fuit præpositus, nec potestate majore ceteris præditus. Rectissime enim Cyprianus, martyr, de simplicitate clericorum: Hoc erant utique, inquit, et ceteri Apostoli, quod fuit Petrus, pari consortio præditi et honoris et potestatis; sed exordium ab initate proficiscitur, ut Ecclesia una monstretur. Refert item S. Hieronymus non disparia in Comment, ad Ep. ad Tit. Pauli, et dicit: Antequam diaboli instinctu studia in religione fierent, communi Presbyterorum consilio Ecclesiæ gubernabantur, postquam vero unusquisque eos, quos baptizaverat, suos putabat, non Christi, decretum est, ut unus de Presbyteris electus superponeretur ceteris, ad quem omnis ecclesiæ cura pertineret, et schismatum semina tollerentur. Hoc tamen decretum Hieronymus non pro divino venditat. Mox enim subjicit: Sicut Presbyteri sciunt, se ex ecclesiæ consuetudine, ei, qui sibi præpositus fuerit, esse subjectos: ita Episcopi noverint, se magis consuetudine, quam dispositionis Dominicæ veritate, Presbyteris esse majores, et in commune debere Ecclesiam regere. Hæc ille. Ideoque nemo jure prohibuerit ad veterem Ecclesiæ Dei constitutionem redire, et illam præ humana consuetudine recipere.

18. Officia ministrorum sunt varia, quæ tamen plerique ad duo restringunt, in quibus omnia alia comprehenduntur, ad doctrinam Christi Evangelicam, et ad legitimam sacramentorum administrationem. Ministrorum enim est congregare coetum sacrum, in hoc exponere Verbum Dei, et universam doctrinam accommodare ad rationem usumque Ecclesiæ, ut ea, quæ docentur, prosint auditoribus, et ædificent fideles. Ministrorum, inquam, est, docere imperitos, hortari item, et urgere ad progrediendum in via Domini cessantes, aut etiam tardius procedentes, consolari item et confirmare pusillanimes, munireque contra Satanæ tentationes varias, corripere peccantes, revocare in viam errantes, lapsos erigere, contradicentes revincere, lupos denique ab ovili Dominico abigere, scelera item et sceleratos prudenter et graviter increpare, neque connivere aut tacere ad conscelerationem: sed et sacramenta administrare, usumque eorum justum commendare, et omnes ad illa percipienda per sanam doctrinam præparare, in unitate quoque sancta fideles conservare, et schismata prohibere, denique catechisare rudes, pauperum necessitatem commendare ecclesiæ, ægrotantes et variis impexos tentationibus visitare, instruere, et in via vitæ retinere: præterea orationes publicas, vel supplicationes necessitatis tempore, una cum jejunio, id est, abstinentia sancta procurare; et omnia quæ pertinent ad ecclesiarum tranquillitatem, pacem et salutem, quam diligentissime curare.

19. Ut autem hæc omnia rectius faciliusque possit minister præstare, requiritur ab eo imprimis, ut sit Dei timens, oret sedulo, lectioni sacræ intendat, et in omnibus et semper vigilet, et puritate vitæ omnibus præluceat.

20. Cumque omnino oporteat esse in Ecclesia disciplinam, et apud veteres quondam usitata fuerit excommunicatio, fuerintque judicia ecclesiastica in populo Dei, in quibus per viros prudentes et pios exercebatur hæc disciplina, ministrorum quoque fuerit, ad ædificationem, disciplinam moderari hanc, pro conditione temporum, status publici, ac necessitate. Ubi semper tenenda est regula, omnia fieri debere ad ædificationem, decenter, honeste, sine tyrannide et seditione. Apostolus enim testatur: Sibi a Deo traditam esse in Ecclesia potestatem ad ædificationem et non ad destructionem (2 Cor. x.8). Nam ipsemet Dominus vetuit, lolium in agro Dominico eradicari, quando periculum sit, ne et triticum evellatur (Matt. xiii.29).

21. Ceterum exsecramur in præsenti Donatistarum errorem, qui doctrinam et administrationem sacramentorum, vel efficacem vel inefficacem, ex mala vel bona ministrorum vita æstimant. Scimus enim, vocem Christi audiendam esse vel ex malorum ministrorum ore. Quando ipse Dominus dixit: Quæ dicunt, facite, secundum opera autem eorum nolite facere (Matt. xxiii.3). Scimus, sacramenta ex institutione et per Verbum Christi sanctificari, et efficacia esse piis, tametsi offerantur ab indignis ministris. De qua re ex Scripturis multa contra Donatistas disputavit beatus Dei servus Augustinus.

22. Atqui debet interim justa esse inter ministros disciplina. Inquirendum enim diligenter in doctrinam et vitam ministrorum, in synodis. Corripiendi sunt peccantes a senioribus, et in viam reducendi, si sunt sanabiles, aut deponendi, et velut lupi abigendi sunt per veros Pastores a grege Dominico, si sunt incurabiles. Si enim sint pseudodoctores, minime ferendi sunt. Neque vero et oecumenica improbamus concilia, si ad exemplum celebrentur Apostolicum, ad Ecclesiæ salutem, non perniciem.

23. Ministri quoque fideles omnes, ut boni operarii, mercede sua digni sunt, nec peccant, quando stipendium omniaque interim necessaria pro se et sua familia accipiunt. Nam Apostolus ostendit, hæc jure dari ab Ecclesia, et accipi a ministris, in 1 ad Cor. ix. et 1 ad Tim. v. et alibi quoque. Confutati sunt autem Apostolica doctrina et Anabaptistæ, qui ministros ex ministerio suo viventes damnant, et conviciis proscindunt.

CAP. XIX.

De Sacramentis Ecclesiæ Christi. [Conf. Aug., Art. XIII.]

1. Prædicationi verbi sui adjunxit Deus mox ab initio, in Ecclesia sua, sacramenta vel signa sacramentalia. Ita enim clare testatur universa Scriptura sacra. Sunt autem sacramenta symbola mystica, vel ritus sancti aut sacræ actiones, a Deo ipso institutæ, constantes verbo suo, signis, et rebus significatis, quibus in Ecclesia summa sua beneficia, homini exhibita, retinet in memoria, et subinde renovat, quibus item promissiones suas obsignat, et quæ ipse nobis interius præstat, exterius repræsentat, ac veluti oculis contemplanda subjicit, adeoque fidem nostram, Spiritu Dei in cordibus nostris operante, roborat et auget: quibus denique nos ab omnibus aliis populis et religionibus separat, sibique soli consecrat et obligat, et quid a nobis requirat, significat.

2. Et sunt quidem alia veteris, alia novi populi sacramenta. Veteris populi sacramenta fuerunt circumcisio, et agnus paschalis, qui immolabatur: quo nomine ad sacrificia refertur, quæ fuerunt celebrata ab origine mundi. Novi populi sacramenta sunt baptismus, et coena Dominica. Sunt, qui septem sacramenta novi populi numerent. Ex quibus nos poenitentiam, ordinationem ministrorum, non papisticam quidem illam, sed Apostolicam, et matrimonium agnoscimus instituta esse Dei utilia, sed non sacramenta. Confirmatio et extrema unctio inventa sunt hominum, quibus nullo cum damno carere potest Ecclesia. Neque illa nos in nostris ecclesiis habemus. Nam habent illa quædam, quæ minime probare possumus. Nundinationem omnem, quam exercent Romanenses in dispensatione sacramentorum, omnino execramur.

3. Auctor autem sacramentorum omnium non est homo ullus, sed Deus solus. Homines sacramenta instituere non possunt. Nam pertinent illa ad cultum Dei. At hominum non est, instituere et formare cultum Dei; sed traditum a Deo recipere et custodire. Præterea habent symbola promissiones adjunctas, quæ requirunt fidem. Fides autem solo Dei Verbo innititur. Et Verbum Dei habetur instar tabularum vel literarum, sacramenta vero instar sigillorum: quæ literis Deus adpendit solus. Et ut Deus sacramentorum auctor est, ita perpetuo operatur in Ecclesia, in qua rite peraguntur sacramenta: adeo ut fideles, cum a ministris sacramenta percipiunt, agnoscant, operari Deum in suo instituto, ideoque sacramenta perinde, ac ex ipsius Dei manu percipere, et ipsis ministri vitium (si quod insigne ipsi insit) non obesse, quando agnoscant, sacramentorum integritatem dependere ab institutione Domini. Unde etiam discriminant aperte in administratione sacramentorum inter Dominum ipsum, et Domini ministrum, confitentes, sacramentorum res dari ab ipso Domino, symbola autem a Domini ministris.

4. Ceteram præcipuum illud, quod in omnibus sacramentis proponitur a Deo, et attenditur a piis omnibus omnium temporum (quod alii nuncupant substantiam et materiam sacramentorum) Christus est Servator, hostia illa unica, agnus item ille Dei mactatus ab origine mundi, petra quoque illa, de qua omnes majores nostri biberunt, per quem electi omnes circumciduntur sine manibus, per Spiritum Sanctum, abluunturque a peccatis suis omnibus, et aluntur vero corpore et sanguine Christi ad vitam æternam.

5. Et quantum quidem attinet ad illud, quod in sacramentis est præecipuum et res ipsa, paria sunt utriusque populi sacramenta. Nam Christus unicus Mediator et Servator fidelium utrobique est illud præcipuum et ipsa res sacramentorum. Unus et idem Deus, utrobique horum est auctor. Utrique populo data sunt illa, ut signa adeoque obsignationes gratiæ et promissionum Dei, quæ in memoriam reducant, reparentque maxima Dei beneficia, quibus item fideles ab omnibus aliis orbis religionibus sejungerentur, denique quæ spiritualiter per fidem perciperentur, et percipientes obstringerent Ecclesiæ, et ipsos sui admonerent officii. In his inquam et similibus non disparia sunt utriusque populi sacramenta, quæ tamen in signis sunt di versa.

7. Certe cum Christus verus Messias nobis sit exhibitus, et abundantia gratiæ [178] effusa in populum Novi Testamenti, abrogata sunt utique, ac desierunt veteris populi sacramenta, et subrogata sunt Novi Testamenti symbola, in locum circumcisionis, baptismus, et in locum agni Paschalis sacrificiorumque, coena Dominica.

8. Sicut autem quondam sacramenta constabant verbo, signo et re significata, ita nunc quoque iisdem veluti partibus absolvuntur. Nam Verbo Dei fiunt, quæ antea non fuerunt, sacramenta. Consecrantur enim Verbo et sanctificata esse ostenduntur ab eo, qui instituit. Et sanctificare vel consecrare est, rem aliquam Deo sacrisque usibus dedicare, h. e. a communi vel profano usu segregare et sacro usui destinare. Sunt enim in sacramentis signa petita ex usu vulgari, res externæ et visibiles. In baptismo enim signum est elementum aquæ, ablutioque illa visibilis, quæ fit per ministrum. Res autem significata est regeneratio vel ablutio a peccatis. In coena vero Domini signum est panis et vinum, sumptum ex communi usu cibi et potus. Res autem significata est ipsum traditum Domini corpus, et sanguis ejus effusus pro nobis, vel communio corporis et sanguinis Domini. Proinde aqua, panis et vinum sua natura, et extra institutionem divinam ac usum sanctum, duntaxat id sunt, quod esse dicuntur, et experimur. Ceterum, si accedat Domini Verbum, cum invocatione divini nominis, et renovatione primæ institutionis et sanctificationis, signa ista consecrantur, et sanctificata a Christo esse ostenduntur. Manet enim semper efficax in Ecclesia Dei prima Christi institutio et consecratio sacramentorum adeo ut, qui non aliter celebrent sacramenta, quam ipse Dominus ab initio instituit, fruantur etiam nunc prima illa consecratione omnium præstantissima. Et ideo recitantur in celebratione sacramentorum ipsa verba Christi.

9. Et quoniam Verbo Dei discimus, quod signa haec in alium finem sint instituta a Domino, quam usurpentur vulgo, ideo docemus, signa nunc in usu sacro usurpare rerum signatarum vocabula, nec appellari amplius aquam tantum, panem et vinum, sed etiam regenerationem vel lavacrum renovationis, item corpus et sanguinem Domini, vel symbola aut sacramenta corporis et sanguinis Domini; non quod symbola mutentur in res siguificatas, et desinant esse id, quod sunt sua natura. Alioqui enim sacramenta non essent, quæ re significata duntaxat constarent, signa non essent: sed ideo usurpant signa rerum nomina, quod rerum sacrarum sint symbola mystica, et signa et res significatæ inter se sacramentaliter conjungantur, conjungantur inquam, vel uniantur per significationem mysticam, et voluntatem vel consilium ejus, qui sacramenta instituit.

10. Non enim aqua, panis et vinum sunt signa vulgaria, sed sacra. Et qui instituit aquam baptismi, non ea voluntate consilioque instituit, ut fideles aqua duntaxat baptismi perfundantur: et qui jussit in coena sacra panem edere, et vinum bibere, non hoc voluit, ut fideles panem et vinum tantum percipiant sine mysterio, sicut domi suæ panem manducant, sed ut rebus quoque significatis spiritualiter communicent, et vere per fidem abluantur a peccatis, et Christo participent.

11. Idcirco minime probamus eos, qui sanctificationem sacramentorum attribuunt, nescio, quibus characteribus, et recitationi, vel virtuti verborum pronuntiatorum a consecratore, [179] et qui habeat intentionem consecrandi, aut rebus aliis adventitiis, quæ neque Christi, neque Apostolorum, vel verbo, vel exemplo nobis traduntur. Neque probamus eorum quoque doctrinam, qui de sacramentis perinde loquuntur, ut signis communibus, non sanctificatis aut efficacibus. Neque eos probamus, qui propter invisibilia aspernantur in sacramentis visibilia, adeoque signa sibi credunt fore supervacanea, quod rebus se jam frui arbitrantur, quales Messaliani fuisse dicuntur. Neque vero approbamus istorum quoque doctrinam, qui docent, gratiam et res significatas signis ita alligari et includi, ut quicunque signis exterius participent, etiam interius gratiæ rebusque significatis participes sint, quales quales sint.

12. Interim sicut a dignitate vel indignitate ministrorum non æstimamus integritatem sacramentorum, ita neque a conditione sumentium. Agnoscimus enim sacramentorum integritatem ex fide vel veritate meraque bonitate Dei dependere. Sicut enim Verbum Dei manet verum Verbum Dei, quo non tantum verba nuda recitantur, dum prædicatur, sed simul a Deo offeruntur res verbis significatæ, vel adnunciatæ, tametsi impii vel increduli verba audiant, et intelligant, rebus tamen significatis non perfruantur: eo quod vera fide non recipiant: Ita sacramenta verbo, signis et rebus significatis constantia, manent vera et integra sacramenta, non tantum significantia res sacras, sed Deo offerente etiam res significatas, tametsi increduli res oblatas non percipiant. Fit hoc non dantis aut offerentis Dei vitio, sed hominum sine fide illegitimeque accipientium culpa: Quorum incredulitas fidem Dei irritam non facit (Rom. iii.3).

13. Porro cum mox ab initio, quando expositum est, quid sint sacramenta, pariter et obiter explicatum sit, ad quid sint instituta; non est, quod semel dicta cum molestia repetantur. Consequenter ergo sigillatim dicemus de novi populi sacramentis.

CAP. XX.

De Sancto Baptismo. [Conf. Aug., Art. IX.]

1. Baptismus a Deo institutus et consecratus est, primusque baptizavit Joannes, qui Christum aqua in Jordano tinxit. Inde defluxit ad Apostolos, qui et ipsi aqua baptizarunt. Jussit hos manifeste Dominus Evangelium prædicare, et baptizare in nomine Patris et Filii et Spiritus Sancti (Matt. xxviii.19); et Petrus ad Judæos interrogantes, quid facere deberent? dixit in Actis: Baptizetur unusquisque vestrum in nomine Jesu Christi, ad remissionem peccatorum, et accipietis donum Spiritus Sancti (Act. ii.37, 38). Unde a nonnullis baptismus nuncupatus est signum initiale populi Dei, utpote quo initiantur Deo electi Dei.

2. Unus est duntaxat baptismus in Ecclesia Dei, et satis est semel baptizari vel initiari Deo. Durat autem semel susceptus baptismus per omnem vitam, et est perpetua obsignatio adoptionis nostræ. Etenim baptizari in nomine Christi est: inscribi, initiari et recipi in foedus atque familiam adeoque in hæreditatem filiorum Dei, imo, jam nunc nuncupari nomine Dei, id est, appellari filium Dei, pnrgari item a sordibus peccatorum, et donari varia Dei gratia ad vitam novam et innocentem. Baptismus ergo in memoria retinet et reparat ingens Dei beneficium generi mortalium præstitum.

3. Nascimur enim omnes in peccatorum sordibus, et sumus filii iræ. Deus autem, qui dives est misericordia, purgat nos a peccatis gratuito, per sanguinem Filii sui, et in hoc adoptat nos in filios, adeoque foedere sancto nos sibi connectit, et variis donis ditat, ut possimus novam vivere vitam. Obsignantur haec omnia baptismo. Nam intus regeneramur, purificamur, et renovamur a Deo per Spiritum Sanctum: foris autem accipimus obsignationem maximorum donorum in aqua, qua etiam maxima illa beneficia repræsentantur et veluti oculis nostris conspicienda proponuntur. Ideoque baptizamur, id est, abluimur, aut adspergimur aqua visibili. Aqua enim sordes mundat, deficientia et æstuantia recreat et refrigerat corpora. Gratia vero Dei hæc animabus præstat, et quidem invisibiliter vel spiritualiter.

4. Separat item Deus nos baptismi symbolo ab omnibus alienis religionibus et populis, et sibi consecrat ceu peculium: nos itaque, dum baptizamur, confitemur fidem nostram et obstringimur Deo ad obedientiam et mortificationem carnis vitæque novitatem, adeoque inscribimur in sanctam Christi militiam, ut toto vitæ cursu pugnemus contra mundum, et Satanam, atque carnem propriam. Baptizamur præterea in. unum Ecclesiæ corpus, ut cum omnibus membris Ecclesiæ pulchre in una et eadem religione mutuisque officiis consentiamus.

5. Credimus perfectissimam esse baptizandi formam, qua Christus ipse baptizatus est, et qua baptizarunt Apostoli. Ergo, quæ humana inventione postea adjecta et usurpata sunt in Ecclesia, non arbitramur necessaria esse ad perfectionem baptismi: cujus generis est exorcismus, usus item ardentis luminis, olei, salis, sputi, et similium rerum, ut, quod baptismus singulis annis pluribus cærimoniis bis consecratur. Nos enim credimus, unum Ecclesiæ baptismum in prima Dei institutione sanctificatum esse, et consecrari per verbum, efficacemque esse nunc etiam propter primam Dei benedictionem.

6. Docemus, baptismum in Ecclesia non administrari debere a mulierculis, vel ab obstetricibus. Paulus enim removit mulierculas ab officiis ecclesiasticis. Baptismus autem pertinet ad officia ecclesiastica. Damnamus Anabaptistas, qui negant baptizandos esse infantulos recens natos a fidelibus. Nam juxta doctrinam Evangelicam horum est regnum Dei, et sunt in foedere Dei; cur itaque non daretur eis signum foederis Dei? cur non per sanctum baptisma initiarentur, qui sunt peculium et in Ecclesia Dei? Damnamus Anabaptistas et in aliis ipsorum dogmatibus, quæ contra Verbum Dei peculiaria habent. Non sumus ergo Anabaptistæ, neque cum eis in ulla re ipsorum communicamus.

CAP. XXI.

De Sacra Coena Domini. [Conf. Aug., Art. X.]

1. Coena Domini, quæ et mensa Domini, et eucharistia, id est, gratiarum actio nuncupatur, ideo coena nuncupatur vulgo, quod a Christo in ultima illa coena sua instituta sit, eamque adhuc repræsentet, ac in ipsa spiritualiter cibentur et potentur fideles. Auctor enim coenæ Dominicæ non est angelus aut homo ullus, sed ipse Dei Filius, Dominus noster Jesus Christus, qui primus eam Ecclesiæ suæ consecravit. Durat autem ea consecratio vel benedictio adhuc apud omnes eos, qui non aliam coenam, sed illam ipsam celebrant, quam Dominus instituit; ad quam verba coenæ Domini recitant, et in omnibus ad unum Christum vera fide respiciunt, et cujus veluti manibus accipiunt, quod per ministerium ministrorum Ecclesiæ accipiunt.

2. Retinere vult Dominus ritu hoc sacro in recenti memoria maximum generi mortalium præstitum beneficium, nempe quod, tradito corpore, et effuso suo sanguine, omnia nobis peccata nostra condonavit, ac a morte æterna et potestate diaboli nos redemit, jam pascit nos sua carne et potat suo sanguine, quæ vera fide spiritualiter percepta, alunt nos ad vitam æternam. Et hoc tantum beneficium renovatur toties, quoties coena Domini celebratur. Dixit enim Dominus: Hoc facite in mei commemorationem. Obsignatur item hac coena sancta, quod revera corpus Domini pro nobis traditum et sanguis ejus in remissionem peccatorum nostrorum effusus est, ne quid fides nostra vacillet.

3. Et quidem visibiliter hoc foris sacramento per ministrum repræsentatur, et veluti oculis contemplandum exponitur, quod intus in anima invisibiliter per ipsum Spiritum Sanctum præstatur. Foris offertur a ministro panis, et audiuntur voces Domini: Accipite, edite, hoc est corpus meum, accipite et dividite inter vos, bibite ex hoc omnes, hic est sanguis meus. Ergo accipiunt fideles, quod datur a ministro Domini, et edunt panem Domini, ac bibunt de poculo Domini: intus interim opera Christi per Spiritum Sanctum percipiunt etiam carnem et sanguinem Domini, et pascuntur his in vitam æternam. Etenim caro et sanguis Christi verus cibus et potus est ad vitam æternam; et Christus ipse, quatenus pro nobis traditus et Salvator noster est, illud præcipuum coenæ est, nec patimur, quicquam aliud in locum ejus substitui.

4. Ut autem rectius et perspicacius intelligatur, quo modo caro et sanguis Christi sint cibus et potus fidelium, percipianturque a fidelibus ad vitam æternam, paucula hæc adjiciemus. Manducatio non est unius generis. Est enim manducatio corporalis, qua cibus in os percipitur ab homine, dentibus atteritur et in ventrem deglutitur. Hoc manducationis genere intellexerunt olim Capernaitæ sibi manducandam carnem Domini, sed refutantur ab ipso, Joann. cap. vi. Nam ut caro Christi corporaliter manducari non potest citra flagitium aut truculentiam, ita non est cibus ventris. Id quod omnes fateri coguntur. Improbamus canonem in decretis itaque pontificum: Ego Berengarius, etc. (De Consecratione, Distinct.2). Neque enim credidit vetustas pia, neque nos credimus, corpus Christi manducari ore corporis corporaliter vel essentialiter.

5. Est et spirituals manducatio corporis Christi, non ea quidem, qua existimemus cibum mutari in spiritum, sed qua, manente in sua essentia et proprietate corpore et sanguine Domini, ea nobis communicantur spiritualiter, utique non corporali modo, sed spirituali, per Spiritum Sanctum, qui videlicet ea, quæ per carnem et sanguinem Domini pro nobis in mortem tradita parata sunt, ipsam, inquam, remissionem peccatorum, liberationem et vitam æternam, applicat et confert nobis, ita ut Christus in nobis vivat et nos in ipso vivamus, efficitque, ut ipsum, quo talis fit cibus et potus spiritualis noster, id est, vita nostra, vera fide percipiamus.

6. Sicut enim cibus et potus corporalis corpora nostra non tantum reficiunt ac roborant, sed et in vita conservant: ita et caro Christi tradita pro nobis, et sanguis ejus effusus pro nobis, non tantum reficiunt et roborant animas nostras, sed etiam in vita conservant, non quatenus quidem corporaliter eduntur et bibuntur, sed quatenus spiritualiter nobis a Spiritu Dei communicantur, dicente Domino: Et panis, quem ego dabo, caro mea est, quam dabo pro mundi vita. Item: Caro (nimirum corporaliter manducato) non prodest quidquam, spiritus est, qui vivificat. Et: Verba, quæ loquor vobis, spiritus et vita sunt (Joh. vi.51, 63). Et sicut oportet cibum in nosmetipsos edendo recipere, ut operetur in nobis, suamque in nobis efficaciam exserat, cum extra nos positus nihil nobis prosit: ita necesse est, nos fide Christum recipere, ut noster fiat, vivatque in nobis et nos in ipso. Dicit enim: Ego sum panis vitæ. Qui venit ad me, non esuriet, et qui credit in me, non sitiet unquam. Item: Qui ederit me, vivet et ipse propter me: ac manet in me et ego in ipso (Joh. vi.51, 52).

7. Ex quibus omnibus claret, nos per spiritualem cibum minime intelligere imaginarium, nescio quem, cibum, sed ipsum Domini corpus pro nobis traditum, quod tamen percipiatur a fidelibus, non corporaliter, sed spiritualiter per fidem. In qua re sequimur per omnia doctrinam ipsius Salvatoris Christi Domini apud Joh. vi. Et hic esus carnis et potus sanguinis Domini ita est necessarius ad salutem, ut sine ipso nullus servari possit. Fit autem hic esus et potus spiritualis etiam extra Domini coenam, et quoties, aut ubicunque homo in Christum crediderit. Quo fortassis illud Augustini pertinet: quid paras dentem et ventrem? crede, et manducasti.

8. Præter superiorem manducationem spiritualem est et sacramentalis manducatio corporis Domini, qua fidelis non tantum spiritualiter et interne participat vero corpore et sanguine Domini, sed foris etiam accedendo ad mensam Domini accipit visibile corporis et sanguinis Domini sacramentum. Prius quidem, dum credidit fidelis, vivificum alimentum percepit, et ipso fruitur adhuc, sed ideo, dum nunc sacramentum quoque accipit, non nihil accipit. Nam in continuatione communicationis corporis et sanguinis Domini pergit, adeoque magis magisque incenditur et crescit fides, ac spirituali alimonia reficitur. Dum enim vivimus, fides continuas habet accessiones. Et qui foris vera fide sacramentum percipit, idem ille non signum duntaxat percipit, sed re ipsa quoque, ut diximus, fruitur. Præterea idem ille institutioni et mandato Domini obedit, lætoque animo gratias pro redemptione sua totiusque generis humani agit, ac fidelem mortis Dominicæ memoriam peragit, atque coram Ecclesia, cujus corporis membrum sit, attestatur; obsignatur item percipientibus sacramentum, quod corpus Domini non tantum in genere pro hominibus sit traditum, et sanguis ejus effusus, sed peculiariter pro quovis fideli communicante, cujus cibus et potus sit ad vitam æternam.

9. Cæterum qui nulla cum fide ad hanc sacram Domini mensam accedit, Sacramento duntaxat communicat, et rem sacramenti, unde est vita et salus, non percipit. Et tales indigne edunt de mensa Domini. Qui autem indigne edunt de pane Domini et de poculo ejus bibunt, rei fiunt corporis et sanguinis Domini, et ad judicium sibi edunt et bibunt. Nam cum vera fide non accedant, mortem Christi contumelia adficiunt, et ideo damnationem sibi ipsis edunt et bibunt.

10. Ergo corpus Domini et sanguinem ejus cum pane et vino non ita conjungimus, ut panem ipsum dicamus esse corpus Christi, nisi ratione sacramentali, aut sub pane corporaliter latitare corpus Christi: ut etiam sub speciebus panis adorari debeat, aut quicunque signum percipiat, idem et rem percipiat ipsam. Corpus Christi in coelis est ad dextram Patris. Sursum ergo elevanda sunt corda, et non defigenda in panem, nec adorandus Dominus in pane. Et tamen non est absens Ecclesiæ suæ celebranti coenam Dominus. Sol absens a nobis in coelo, nihilominus efficaciter præsens est nobis: quanto magis sol justitiæ Christus, corpore in coelis absens nobis, præsens est nobis, non corporaliter quidem, sed spiritualiter per vivificam operationem, et ut ipse se nobis præsentem futurum exposuit in ultima coena (Joh. xiv., xv., xvi.). Unde consequens est, nos non habere coenam sine Christo, interim tamen habere coenam incruentam et mysticam, sicuti universa nuncupavit vetustas.

11. Admonemur præterea celebratione coenæ Dominicæ, ut memores simus, cujus corporis membra facti simus, et idcirco concordes simus cum omnibus fratribus, ut sancte vivamus, et non polluamus nos flagitiis et peregrinis religionibus. sed in vera fide in finem usque vitæ perseverantes, studeamus excellere sanctimonia vitæ. Decet ergo, ut accessuri ad coenam, prius nos ipsos juxta præceptum Apostoli probemus, imprimis quali simus fide præditi, an credamus, Christum venisse, servandis peccatoribus et ad poenitentiam vocandis, et an quisque credat, se in horum esse numero, qui per Christum liberati servantur, et an mutare vitam pravam instituerit, ac vivere sancte, perse verareque, auxiliante Domino, in vera religione et in concordia cum fratribus, dignasque Deo pro liberatione agere gratias, etc.

12. Ritum, modum vel formam coenæ, illam existimamus esse simplicissimam et præstantissimam, quæ proxime accedit ad primam Domini institutionem et apostolicam doctrinam: quæ videlicet constat annuntiatione verbi Dei, precibus piis, ipsa actione dominica et repetitione ejus, manducatione corporis et potu sanguinis domini, memoria item mortis dominicæ salubri, et gratiarum actione fideli, nec non sancta consociatione in corporis ecclesiastici unionem. Improbamus itaque illos, qui alteram speciem, poculum, inquam, domini, fidelibus subtraxerunt. Graviter enim hi peccant contra institutionem domini, dicentis: Bibite ex hoc omnes: Id quod ad panem, non ita expresse dixit.

13. Missa qualis aliquando apud veteres fuerit, tolerabilis an intolerabilis, modo non disputamus; hoc autem libere dicimus, missam, quæ hodie in usu est per universam Romanam Ecclesiam, plurimas et justissimas quidem ob causas in ecclesiis nostris esse abrogatam, quas sigillatim ob brevitatem nunc non commemoramus. Certe approbare non potuimus, quod ex actione salubri, spectaculum inane est factum, quod item facta est meritoria, vel celebrata pro pretio, quodque in ea sacerdos dicitur conficere ipsum Domini corpus, et hoc offerre realiter pro remissione peccatorum vivorum et mortuorum, adde et in honorem et celebrationem, vel memoriam sanctorum in coelis, etc.

CAP. XXII.

De Coetibus Sacris et Ecclesiasticis.

1. Tametsi omnibus sacras literas privatim legere domi, et instruendo ædificare mutuum in vera religione liceat; ut tamen legitime adnuncietur verbum Dei populo, et preces ac supplicationes fiant publice, sacramenta item celebrentur legitime, et collecta Ecclesiæ fiat in pauperes et omnes Ecclesiæ necessarios sumtus faciendos, aut usus sustentandos, necessarii sunt omnino coetus sacri, vel ecclesiastici fidelium conventus. Constat enim, in Ecclesia Apostolica et primitiva hujusmodi coetus esse ab omnibus piis frequentatos.

2. Quotquot hos aspernantur, et ab his sese segregant, religionem veram contemnunt, urgendique sunt a pastoribus et piis magistratibus, ne contumacius se segregare, et coetus sacros aversari pergant. Sint vero coetus ecclesiastici non occulti et obscuri, sed publici atque frequentes, nisi, persecutio hostium Christi et Ecclesiæ non sinat esse publicos. Scimus enim, quales fuerint quondam primitivæ Ecclesiæ coetus in abditis locis, sub tyrannide Romanorum principum.

3. Sint autem loca, in quibus coëunt fideles, honesta et Ecclesiæ Dei per omnia commoda. Deligantur ergo ædes amplæ, aut templa. Repurgentur tamen ab iis rebus omnibus, quæ Ecclesiam non decent. Instruantur autem omnia pro decoro, necessitate et honestate pia, ne quid desit, quod requiritur ad ritus et usus Ecclesiæ necessarios.

4. Sicut autem credimus, Deum non habitare in templis manu factis, ita propter verbum Dei et usus sacros scimus, loca Deo cultuique ejus dedicata non esse profana sed sacra, et qui in his versantur, reverenter et modeste conversari debere, utpote qui sint in loco sacro, coram Dei conspectu et sanctorum angelorum ejus. Longe itaque a templis et oratoriis Christianorum repellendus, est omnis vestium luxus, omnis superbia, et omnia, quæ humilitatem, disciplinam et modestiam dedecent christianam. Ac verus templorum ornatus non constat ebore, auro et gemmis, sed frugalitate, pietate, virtutibusque eorum, qui versantur in templo. Omnia autem decenter et ordine fiant in Ecclesia, omnia denique fiant ad ædificationem. Taceant ergo omnes peregrinæ linguæ in coetibus sacris. Omnia proponantur lingua vulgari, et quæ eo in loco ab hominibus in coetu intelligatur.

CAP. XXIII.

De Precibus Ecclesiæ, Cantu et Horis Canonicis.

1. Licet sane privatim precari quavis lingua quam quis intelligat, sed publicæ preces in sacris coetibus vulgari lingua vel omnibus cognita fieri debent. Oratio fidelium omnis per solum Christi interventum soli Deo fundatur ex fide et caritate. Divos coelites invocare, aut his uti pro intercessoribus, prohibet sacerdotium Christi Domini et vera religio. Orandum est autem pro magistratu, pro regibus aut omnibus in eminentia constitutis, pro ministris Ecclesiæ et omnibus necessitatibus ecclesiarum. In calamitatibus vero et potissimum Ecclesiæ, absque intermissione, et privatim et publice precandum est.

2. Sponte item precandum est, non coacte, neque pro ullo pretio. Neque decet orationem superstitiose adstrictam esse loco, quasi alibi non liceat, nisi in templo precari. Neque oportet preces publicas, quoad formam et tempus, in omnibus ecclesiis esse pares. Libertate enim sua utantur Ecclesiæ quælibet. Socrates in historia, In omnibus, ubique regionibus, inquit, non poteris invenire duas ecclesias, quæ orando plene consentiant. Hujusmodi discrepantiæ autores eos esse puto, qui singulis temporibus ecclesiis præfuerunt. Si tamen sunt congruentes, maximopere commendandum id et aliis imitandum videtur.

3. Sed et modum esse decet, ut in re quavis, ita et in precibus publicis, ne nimis sint prolixæ et molestæ. Cedant ergo potiores partes in coetibus sacris doctrinæ evangelicæ, caveaturque, ne nimis prolixis precibus fatigetur in coetu populus, ut cum audienda est prædicatio Evangelii, vel egredi ex coetu, vel hunc in universum solvi cupiant defatigati. Talibus in concione nimis videtur prolixum esse, quod alias succinctum est satis. Nam et concionatores modum tenere decet.

4. Sic et cantus in coetu sacro est moderandus, ubi is est in usu. Cantus, quem Gregorianum nuncupant, plurima habet absurda: unde rejectus est merito a nostris et pluribus ecclesiis. Si ecclesiæ sunt, quæ orationem fidelem legitimamque habent, cantum autem nullum habent, condemnari non debent. Non enim canendi commoditatem omnes habent ecclesiæ. Ac certum est ex testimoniis vetustatis, ut cantus usum fuisse vetustissimum in orientalibus ecclesiis, ita sero tandem receptum esse ab occidentalibus.

5. Horas canonicas, id est, preces ad certas in die horas compositas, a Papistis cantatas aut recitatas, nescivit vetustas: quod ex ipsis horarum lectionibus et argumentis pluribus demonstrari potest. Sed et absurda non pauca habent, ut nihil dicam aliud, proinde omittuntur recte ab ecclesiis substituentibus in locum ipsarum res salutares Ecclesiæ Dei universæ.

CAP. XXIV.

De Feriis, Jejuniis, Ciborumque Delectu. [Conf. Aug., De Abus.5.]

1. Quamquam religio tempori non alligetur, non potest tamen absque justa temporis distinctione vel ordinatione plantari et exerceri. Deligit ergo quævis ecclesia sibi tempus certum ad preces publicas et Evangelii prædicationem, nec non sacramentorum celebrationem. Non licet autem cuivis pro suo arbitrio Ecclesiæ ordinationem hanc convellere. Ac nisi otium justum concedatur religionis externæ exercitio, abstrahuntur certe ab eo negotiis suis homines.

2. Unde videmus in ecclesiis vetustis, non tantum certas fuisse horas in septimana constitutas coetibus, sed ipsam diem dominicam ab ipsis Apostolorum temporibus, iisdem sacroque otio fuisse consecratam: quod etiam nunc recte propter cultum et caritatem, ab ecclesiis nostris custoditur. Observationi Judaicæ et superstitionibus nihil hic permittimus. Neque enim alteram diem altera sanctiorem esse credimus, neque otium Deo per se probari existimamus, sed et dominicam non sabbatum libera observatione celebramus.

3. Præterea si ecclesiæ pro Christiana libertate memoriam dominicæ nativitatis, circumcisionis, passionis et resurrectionis, ascensionis item in coelum, et missionis Sancti Spiritus in discipulos religiose celebrent, maximopere approbamus. Festa vero hominibus aut divis instituta non probamus. Et sane pertinent feriæ ad tabulam legis primam, et sunt solius Dei: denique habent feriæ divis institutæ et a nobis abrogatæ, absurda, inutilia, minimeque toleranda plurima. Interim fatemur non inutiliter sanctorum memoriam, suo loco et tempore in sacris concionibus populo commendari, et omnibus sancta exempla sanctorum imitanda proponi.

4. Quanto vero gravius accusat Christi Ecclesia crapulam, ebrietatem, et omnem libidinem ac intemperantiam, tanto vehementius commendat nobis jejunium Christianum. Est enim jejunium aliud nihil, quam abstinentia et temperantia piorum, disciplina item, custodia, et castigatio carnis nostræ, pro necessitate præsenti suscepta, qua humiliamur coram Deo, et carni sua fomenta detrahimus, quo facilius libentiusque spiritui pareat. Proinde non jejunant, qui istorum nullam rationem habent, sed jejunare se credunt, si semel in die farciant ventrem, et certo vel præscripto tempore a certis abstineant cibis, existimantes, hoc opere operato se Deo placere et bonum opus facere. Jejunium est adminiculum orationis sanctorum ac virtutum omnium. Non placuit Deo (ut videre est in Prophetarum libris), jejunium, quo a cibo non a sceleribus jejunabant Judæi.

5. Est autem publicum jejunium, et privatum. Celebrarunt olim jejunia publica calamitosis temporibus rebusque Ecclesiæ afflictis. Abstinebant in universum a cibo ad vesperam usque. Totum autem hoc tempus impendebant precibus sacris cultuique Dei et poenitentiæ. Parum hæc abfuerunt a luctu: et frequens fit horum mentio in Prophetis, præcipue apud Joëlem (cap. ii.). Celebrari debet hujusmodi jejunium etiam hodie in rebus Ecclesiæ difficilibus. Privata jejunia suscipiuntur abs quovis nostrum, prout quisque senserit detrahi spiritui. Hactenus enim fomenta carni detrahit.

6. Omnia jejunia proficisci debent ex libero, spontaneoque spiritu et vere humiliato, nec composita esse ad plausum vel gratiam hominum consequendam, multo minus eo, ut per ipsa velit homo justitiam demereri. Jejunet autem in hunc finem quilibet, ut fomenta carni detrahat, et ferventius Deo inserviat.

7. Quadragesimale jejunium vetustatis habet testimonia, sed nulla ex literis Apostolicis: ergo non debet, nec potest imponi fidelibus. Certum est, quondam varias fuisse jejuniorum formas vel consuetudines. Unde Irenæus, scriptor vetustissimus, Quidam, inquit, putant uno tantum die observari debere jejunium, alii duobus, alii vero pluribus, nonnulli etiam quadraginta diebus. Quæ varietas observantiæ, non nostris nunc demum temporibus coepit, sed multo ante noe, ex illis, ut opinor, qui non simpliciter, quod ab initio traditum est, tenentes, in alium morem, vel per negligentiam, vel per imperitiam postmodum decidere. Sed et Socrates historicus, Quia lectio nulla, inquit, de hoc invenitur antiqua, puto, Apostolos hoc singulorum reliquisse sententiæ, ut unusquisque operetur, non timore et necessitate, quod bonum est.

8. Jam vero, quoad delectum ciborum attinet, in jejuniis arbitramur omne id detrahendum esse carni, unde redditur ferocior, et quo delectatur impensius, unde existunt fomenta carni, sive pisces sint, sive carnes, sive aromata, delitiæve aut præstantia vina. Alioqui scimus, creaturas Dei omnes conditas esse in usus et servitia hominum. Omnia, quæ condidit Deus, bona sunt (Gen. i.31), et citra delectum, cum timore Dei et justa moderatione usurpanda. Apostolus enim, Omnia, inquit, mundis munda sunt (Tit. i.15). Item: Omne, quod in macello venditur, edite, nihil interrogantes propter conscientiam (1 Cor. x.25). Idem Apostolus nominat doctrinam eorum, qui jubent abstinere a cibis, doctrinam dæmoniorum. Cibos enim creasse Deum ad sumendum cum gratiarum actione fidelibus, et his, qui cognoverunt veritatem, quod quidquid creavit Deus, bonum sit, et nihil rejiciendum, si sumatur cum gratiarum actione, etc. (1 Tim. iv.1, 3, 4). Idem ad Colossenses reprobat eos, qui nimia abstinentia, sibi comparare volunt existimationem sanctitatis (Coloss. ii.21, 23). Nos itaque in universum reprobamus Tatianos et Encratitas, omnes denique Eustathii discipulos, contra quos congregata est Gangrensis synodus.

CAP. XXV.

De Catechesi, et Ægrotantium Consolatione vel Visitatione.

1. Dominus veteri suo populo injunxit, maximam curam ut impenderent ab infantia recte instituendæ juventuti, adeoque mandavit diserte in lege sua, erudirent et sacramentorum mysteria interpretarentur. Cum autem ex Evangelicis et Apostolicis literis constet, Deum non minorem rationem habere novi sui populi pubis, cum palam testetur et dicat, Sinite pueros venire ad me, talium enim est regnum coelorum (Marc. x.14), consultissime faciunt ecclesiarum pastores, qui juventutem mature et diligenter catechisant, prima fidei fundamenta jacientes, ac rudimenta religionis nostræ fideliter docentes, explicando decalogum mandatorum Dei, symbolum item Apostolorum, orationem quoque dominicam, et sacramentorum rationem, cum aliis ejus generis primis principiis, et religionis nostræ capitibus præcipuis. Fidem vero et diligentiam hic suam in adducendis ad catechismum liberis præstet Ecclesia, cupiens et gaudens liberos suos recte institui.

2. Cum vero nunquam gravioribus tentationibus expositi sunt homines, quam dum infirmitatibus exercentur aut ægrotant, morbis cum animi tum corporis fracti, nunquam sane convenit pastores ecclesiarum saluti sui gregis invigilare accuratius, quam in hujusmodi morbis et infirmitatibus. Visitent ergo mature ægrotantes, vocentur item mature ab ægrotantibus, siquidem res ipsa postulaverit: consolentur autem illos, et in vera fide confirment, muniant denique contra perniciosas Satanæ suggestiones: instituant item preces apud ægrotantem domesticas, ac si necesse sit, precentur pro ægrotantis salute etiam in. coetu publico curentque, quo feliciter ex hoc seculo migret. Papisticam visitationem cum sua illa unctione extrema, diximus superius, nos non approbare, quod absurda habeat, et a scriptura canonica non approbetur.

CAP. XXVI.

De Sepultura Fidelium, Curaque pro Mortuis Gerenda, de Purgatorio, et Apparitione Spirituum.

1. Fidelium corpora, ut Spiritus Sancti templa, et quæ in ultimo die recte creduntur resurrectura, jubet scriptura honeste absque superstitione humo mandare, sed et honestam eorum, qui sancte in Domino obdormiverunt, mentionem facere, relictisque eorum, ut viduis et pupillis, omnia pietatis officia præstare: aliam non docemus pro mortuis curam gerere. Improbamus ergo maxime Cynicos, corpora mortuorum negligentes, aut quam negligentissime contemptissimeque in terram abjicientes, nunquam vel verbum bonum de defunctis facientes, aut relictos ipsorum ne tantillum quidem curantes.

2. Improbamus rursus nimis et præpostere officiosos in defunctos, qui instar Ethnicorum suos deplangunt mortuos (luctum moderatum, quem Apostolus (1 Thess. iv. ) concessit, non vituperamus, inhumanum esse judicantes, prorsus nihil dolere), et pro mortuis sacrificant, et preculas certas, non sine pretio, demurmurant, hujusmodi suis officiis liberaturi suos illos ex tormentis, quibus a morte inmersos, et inde rursus liberari posse hujusmodi næniis arbitrantur.

3. Credimus enim, fideles recta a morte corporea migrare ad Christum, ideoque viventium suffragiis aut precibus pro defunctis, denique illis suis officiis nihil indigere. Credimus item, infideles recta præcipitari in tartara, ex quibus nullus impiis aperitur, ullis viventium officiis, exitus.

4. Quod autem quidam tradunt de igne purgatorio, fidei Christianæ: Credo remissionem peccatorum et vitam æternam, purgationique plenæ per Christum, et Christi Domini hisce sententiis adversatur: Amen, amen dico vobis, qui sermonem meum audit, et credit ei qui misit me, habet vitam æternam, et in judicium non veniet, sed transivit a morte in vitam (Joh. v.24). Item, Qui lotus est, non opus habet, nisi ut pedes lavet, sed est mundus totus, et vos mundi estis (Joh. xiii.10).

5. Jam quod traditur de spiritibus vel animabus mortuorum apparentibus aliquando viventibus, et petentibus ab eis officia, quibus liberentur, deputamus apparitiones eas inter ludibria, artes et deceptiones diaboli, qui, ut potest se transfigurare in angelum lucis, ita satagit fidem veram vel evertere, vel in dubium revocare. Dominus in veteri testamento vetuit veritatem sciscitari a mortuis, et ullum cum spiritibus habere commercium (Deut. xviii.10, 11). Epuloni vero poenis mancipato, sicut narrat veritas evangelica, negatur ad fratres suos reditus: pronunciante interim divino oraculo, atque dicente, Habent Mosen et Prophetas, audiant illos. Si Mosen et Prophetas non audiunt, neque si quis ex mortuis resurrexit, credent (Luc. xvi.31).

CAP. XXVII.

De Ritibus et Cæremoniis, et Mediis. [Conf. Aug., Art. XV.]

1. Veteri populo traditæ sunt quondam cæremoniæ, ut pædagogia quædam, iis qui sub lege veluti sub pædagogo et tutore quodam custodiebantur, sed adveniente Christo liberatore, legeque sublata, fideles sub lege amplius non sumus (Rom. vi.14), disparueruntque cæremoniæ, quas in Ecclesia Christi adeo retinere aut reparare noluerunt Apostoli, ut aperte sint testati se nullum onus velle imponere Ecclesiæ (Act. xv.28). Proinde Judaismum videremur reducere aut restituere, si in Ecclesia Christi, ad morem veteris Ecclesiæ, cæremonias, ritusve multiplicaremus. Ideoque minime approbamus eorum sententiam, quibus visum est Ecclesiam Christi cohiberi oportere, ceu pædagogia quadam, multis variisque ritibus. Nam si populo Christiano Apostoli cæremonias vel ritus divinitus traditos imponere noluerunt, quis ergo sanæ mentis obtrudet illi adinventiones adinventas humanitus? Quanto magis accedit cumulo rituum in Ecclesia, tanto magis detrahitur non tantum libertati Christianæ, sed et Christo et ejus fidei: dum vulgus ea quærit in ritibus, quæ quæreret in solo Dei Filio Jesu Christo per fidem. Sufficiunt itaque piis pauci, moderati, simplices, nec alieni a verbo Dei ritus.

2. Quod si in ecclesiis dispares inveniuntur ritus, nemo ecclesiæ existimet ex eo esse dissidentes. Socrates, Impossibile fuerit, inquit, omnes ecclesiarum, quæ per civitates et regiones sunt, ritus conscribere. Nulla religio eosdem ritus custodit, etiamsi eandem de illis doctrinam amplectatur. Etenim, qui ejusdem sunt fidei, de ritibus inter se dissentiunt. Hæc ille. Et nos hodie ritus diversos in celebratione coenæ Domini et in aliis nonnullis rebus habentes in nostris ecclesiis, in doctrina tamen et fide non dissidemus, neque unitas societasque ecclesiarum nostrarum ea re discinditur. Semper vero ecclesiæ in hujusmodi ritibus, sicut mediis, usæ sunt libertate. Id quod nos hodie quoque facimus.

3. At cavendum interim monemus, ne inter media deputentur, ut quidem solent missam et usum imaginum in templo pro mediis reputare, quæ revera non sunt media, Indifferens (dixit ad Augustinum Hieron.) illud est, quod nec bonum nec malum est, ut sive feceris, sive non feceris, nec justitiam habeas nec injustitiam. Proinde cum adiaphora rapiuntur ad fidei confessionem, libera esse desinunt: sicuti Paulus ostendit, licitum esse carnibus vesci, si quis non submoneat, idolis esse litatas, alioqui fore illicitas, quod qui his vescitur, jam vescendo, idololatriam approbare videatur (1 Cor. viii.10).

CAP. XXVIII.

De Bonis Ecclesiæ.

1. Opes habet Ecclesia Christi ex munificentia principum ac liberalitate fidelium, qui facilitates suas Ecclesiæ donarunt. Opus enim habet Ecclesia facultatibus, et habuit ab antiquo facultates ad res Ecclesiæ necessarias sustinendas. Ac verus usus opum Ecclesiæ quondam fuit, et nunc est, conservare doctrinam in scholis, et coetibus sacris, cum universo cultu, ritibus et ædificio sacro, conservare denique doctores, discipulos atque ministros, cum rebus aliis necessariis, et imprimis pauperibus juvandis atque alendis. Deligantur autem viri timentes Deum, prudentes, et in oeconomia insignes, qui legitime bona dispensent ecclesiastica.

2. Si vero opes Ecclesiæ per injuriam temporis, et quorundam audaciam, inscitiam, ant avaritiam translatæ sunt in abusum, reducantur a viris piis et prudentibus ad sanctum usum. Neque enim connivendum est ad abusum maxime sacrilegum. Docemus itaque reformandas esse scholas et collegia corrupta in doctrina, in cultu, et in moribus, ordinandamque esse pie, bona fide, atque prudenter pauperum subventionem.

CAP. XXIX.

De Coelibatu, Conjugio, et OEconomia. [Conf. Aug., De Abus.2.]

1. Qui coelitus donum habent coelibatus, ita ut ex corde, vel toto animo, puri sint ac continentes, nec urantur graviter, serviant in ea vocatione Domino, donec senserint se divino munere præditos, et ne efferant se cæteris, sed serviant Domino assidue, in simplicitate et humilitate. Aptiores autem hi sunt curandis rebus divinis, quam qui privatis familiæ negotiis distrahuntur. Quod si adempto rursus dono, ustionem senserint durabilem, meminerint verbi Apostolici: Melius est nubere, quam uri (1 Cor. vii.).

2. Conjugium enim (incontinentiæ medicina et continentia ipsa est) institutum est ab ipso Domino Deo, qui ei liberalissime benedixit, ac virum ac foeminam inseparabiliter sibi mutuum adhærere, et una in summa dilectione, concordiaque vivere voluit (Matt. xiii.). Unde scimus Apostolum dixisse: Honorabile est conjugium inter omnes et cubile impollutum (Heb. xiii.4). Et iterum: Si virgo nupserit, non peccavit (1 Cor. vii.). Damnamus ergo polygamiam, et eos, qui secundas damnant nuptias. Docemus, contrahenda esse conjugia legitime in timore Domini, et non contra leges, prohibentes aliquot in conjugio gradus, ne incestæ fiant nuptiæ. Contrahantur cum consensu parentum, aut qui sunt loco parentum, ac in illum maxime finem, ad quem Dominus conjugia instituit et confirmentur publice in templo cum precatione et benedictione. Colantur denique sancte, cum maxima conjugum fide, pietate et dilectione, nec non puritate. Caveantur itaque rixæ, dissidia, libidines et adulteria. Constituantur legitima in Ecclesia judicia, et judices sancti, qui tueantur conjugia, et omnem impudicitiam impudentiamque coërceant, et apud quos controversiæ matrimoniales transigantur.

3. Educentur quoque liberi a parentibus, in timore Domini: provideant item parentes liberis, memores Apostolicæ sententiæ: Qui suis non prospicit, fidem abnegavit, et infideli est deterior (1 Tim. v.8). Imprimis autem doceant suos, quibus sese alant, artes honestas, abstrahant ab otio, et veram in his omnibus fiduciam in Deum inserant, ne diffidentia ant securitate nimia aut avaritia foeda diffluant, nec ad ullum fructum perveniant.

4. Estque certissimum opera illa, quæ in vera fide fiunt a parentibus, per conjugii officia et oeconomiam, esse coram Deo sancta et vere bona opera, et placere hæc Deo non minus, quam preces, jejunia, atque eleemosynas. Sic enim docuit et Apostolus in epistolis suis, præcipue vero ad Tim. et Titum. Numeramus autem cum eodem Apostolo inter dogmata Satanica illorum doctrinam, qui matrimonium prohibent, aut palam vituperant, vel oblique perstringunt, quasi non sanctum vel mundum sit.

5. Execramur autem coelibatum immundum, libidines et fornicationes tectas et apertas hypocritarum, simulantium continentiam, cum omnium sint incontinentissimi. Hos omnes judicabit Deus. Divitias, et divites, si pii sunt et recte utantur divitiis, non reprobamus. Reprobamus autem sectam Apostolicorum, etc.

CAP. XXX.

De Magistratu. [Conf. Aug., Art. XVI.]

1. Magistratus omnis generis ab ipso Deo est institutus ad generis humani pacem ac tranquillitatem, ac ita, ut primum in mundo locum obtineat. Si hic sit adversarius Ecclesiæ, et impedire et obturbare potest plurimum. Si autem sit amicus, adeoque membrum Ecclesiæ, utilissimum excellentissimumque membrum est Ecclesiæ, quod ei permultum prodesse, eam denique peroptime juvare potest.

2. Ejus officium præcipuum est, pacem et tranquillitatem publicam procurare et conservare. Quod sane nunquam fecerit felicius, quam cum fuerit vere timens Dei ac religiosus, qui videlicet ad exemplum sanctissimorum regum principumque populi Domini, veritatis prædicationem et fidem sinceram promoverit, mendacia et superstitionem omnem cum omni impietate et idololatria exciderit ecclesiamque Dei defenderit. Equidem docemus religionis curam imprimis pertinere ad magistratum sanctum.

3. Teneat ergo ipse in manibus verbum Dei, et ne huic contrarium doceatur, procuret, bonis item legibus ad verbum Dei compositis moderetur populum, sibi a Deo creditum, eundemque in disciplina, officio, obedientiaque contineat. Judicia exerceat juste judicando, ne respiciat personam, aut munera accipiat; viduas, pupillos et afflictos asserat, injustos, impostores et violentos coërceat atque adeo et exscindat. Neque enim frustra accepit a Deo gladium (Rom. xiii.4). Stringat ergo hunc Dei gladium in omnes maleficos, seditiosos, latrones vel homicidas, oppressores, blasphemos, perjuros et in omnes eos, quos Deus punire ac etiam cædere jussit. Coërceat et hæreticos (qui vere hæretici sunt) incorrigibiles, Dei majestatem blasphemare et Ecclesiam Dei conturbare, adeoque perdere non desinentes.

4. Quod si necesse sit, etiam bello populi conservare salutem, bellum, in nomine Dei suscipiat, modo prius pacem modis omnibus quæsierit, nec aliter nisi bello suos servare possit. Et dum hæc ex fide facit magistratus, illis ipsis operibus, ut vere bonis, Deo inservit, ac benedictionem a Domino accipit. Damnamus Anabaptistas, qui, ut Christianum negant fungi posse officio magistratus, ita etiam negant, quemquam a magistratu juste occidi, aut magistratum bellum gerere posse, aut juramenta magistratui præstanda esse, etc.

5. Sicut enim Deus salutem populi sui operari vult per magistratum, quem mundo veluti patrem dedit: ita subditi omnes, hoc Dei beneficium in magistratu agnoscere jubentur. Honorent ergo et revereantur magistratum, tanquam Dei ministrum: ament eum, faveant ei, et orent pro illo, tanquam pro Patre: obediant item omnibus ejus justis et æquis mandatis: denique pendant vectigalia atque tributa, et quæ hujus generis debita sunt, fideliter atque libenter. Et si salus publica patriæ vel justitia requirat, et magistratus ex necessitate bellum suscipiat, deponant etiam vitam, et fundant sanguinem pro salute publica magistratusque, et quidem in Dei nomine, libenter, fortiter et alacriter. Qui enim magistratui se opponit, iram Dei gravem in se provocat.

Damnamus itaque omnes magistratus contemptores, rebelles, reipublicæ hostes, et seditiosos nebulones, denique omnes, quotquot officia debita præstare, vel palam, vel arte renuunt.

Oramus Deum Patrem nostrum in coelis clementissimum, ut principibus populi, nobis quoque et universo populo suo benedicat, per Jesum Christum, Dominum et Servatorem nostrum unicum, cui laus et gloria ac gratiarum actio in secula seculorum. Amen.

Frage 1. Question 1.
Was ist dein einiger Trost im Leben und im Sterben? What is thy only comfort in life and in death?
Antwort. Answer.
Daß ich mit Leib und Seele, beides im Leben und im Sterben, nicht mein, sondern meines getreuen Heilandes Jesu Christi eigen bin, der mit seinem That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Saviour Jesus Christ, who with his

theuren Blute für alle meine Sünden vollkommen bezahlet, und mich aus aller Gewalt des Teufels erlöset hat; und also bewahret, daß ohne den Willen meines Vaters im Himmel kein Haar von meinem Haupte kann fallen, ja auch mir alles zu meiner Seligkeit dienen muß. Darum er mich auch durch seinen heiligen Geist des ewigen Lebens versichert, und ihm forthin zu leben von Herzen willig und bereit macht. precious blood has fully satisfied for all my sins, and redeemed me from all the power of the devil; and so preserves me that without the will of my Father in heaven not a hair can fall from my head; yea, that all things must work together for my salvation. Wherefore, by his Holy Spirit, he also assures me of eternal life, and makes me heartily willing and ready henceforth to live unto him.
Frage 2. Question 2.
Wie viele Stücke sind dir nöthig zu wissen, daß du in diesem Troste seliglich leben und sterben mögest? How many things are necessary for thee to know, that thou in this comfort mayest live and die happily? Antwort. Answer.
Drei Stücke: Erstlich, wie groß meine Sünde und Elend seien. Zum Andern, wie ich von allen meinen Sünden und Elend erlöset werde. Und zum Dritten, wie ich Gott für solche Erlösung soll dankbar sein. Three things: First, the greatness of my sin and misery. Second, how I am redeemed from all my sins and misery. Third, how I am to be thankful to God for such redemption.
-- -- -- -- -- -- -- --
Der erste Theil. THE FIRST PART.
Von des Menschen Elend. OF MAN'S MISERY.
Frage 3. Question 3.
Woher erkennest du dein Elend? Whence knowest thou thy misery? Antwort. Answer.
Aus dem Gesetz Gottes. Out of the Law of God.
Frage 4. Question 4.
Was erfordert denn das göttliche Gesetz von uns? What does the Law of God require of us?
Antwort. Answer.
Dieß lehret uns Christus in einer This Christ teaches us in sum,

Summa, Matthäi am 22sten: Du sollst lieben Gott, deinen Herrn, von ganzem Herzen, von ganzer Seele, von ganzem Gemüth und allen Kräften: dieß ist das vornehmste und größte Gebot. Das andere aber ist dem gleich: Du sollst deinen Nächsten lieben als dich selbst. -- In diesen zweien Geboten hanget das ganze Gesetz und die Propheten. Matt 22: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first and great commandmen; and the second is like unto it: Thou shalt love thy neighbor as thyself. -- On these two commandments hang all the law and the prophets.
Frage 5. Question 5.
Kannst du dieß Alles vollkommen halten? Canst thou keep all this perfectly?
Antwort. Answer.
Nein: denn ich bin von Natur geneigt, Gott und meinen Nächsten zu hassen. No; for I am by nature prone to hate God and my neighbor. Frage 6. Question 6.
Hat denn Gott den Menschen also böse und verkehrt erschaffen? Did God create man thus wicked and perverse?
Antwort. Answer.
Nein: sondern Gott hat den Menschen gut und nach seinem Ebenbild erschaffen, das ist, in wahrhaftiger Gerechtigkeit und Heiligkeit; auf daß er Gott seinen Schöpfer recht erkenne, und von Herzen liebe, und in ewiger Seligkeit mit ihm lebe, [180] Ihn zu loben und zu preisen. No; but God created man good, and after his own image -- that is, in righteousness and true holiness; that he might rightly know God his Creator, heartily love him, and live with him in eternal blessedness, to praise and glorify him.
Frage 7. Question 7.
Woher kommt denn solche verderbte Art des Menschen? Whence, then, comes this depraved nature of man?
Antwort. Answer.
Aus dem Fall und Ungehorsam unserer From the fall and disobedience

ersten Eltern, Adam und Eva, im Paradies, da unsere Natur also vergiftet worden, daß wir Alle in Sünden empfangen und geboren werden. of our first parents, Adam and Eve, in Paradise, whereby our nature became so corrupt that we are all conceived and born in sin. Frage 8. Question 8.
Sind wir aber dermaßen verderbt, daß wir ganz und gar untüchtig sind zu einigem Guten und geneigt zu allem Bösen? But are we so far depraved that we are wholly unapt to any good, and prone to all evil? Antwort. Answer.
Ja: es sei denn, daß wir durch den Geist Gottes wiedergeboren werden. Yes; unless we are born again by the Spirit of God. Frage 9. Question 9.
Thut denn Gott dem Menschen nicht Unrecht, daß er in seinem Gesetz von ihm fordert, was er nicht thun kann? Does not God, then, wrong man by requiring of him in his law that which he can not perform? Antwort. Answer.
Nein: denn Gott hat den Menschen also erschaffen, daß er es konnte thun. Der Mensch aber hat sich und alle seine Nachkommen, aus Anstiftung des Teufels, durch muthwilligen Ungehorsam derselbigen Gaben beraubet. No; for God so made man that he could perform it; but man, through the instigation of the devil, by willful disobedience deprived himself and all his posterity of this power.
Frage 10. Question 10.
Will Gott solchen Ungehorsam und Abfall ungestraft lassen hingehen? Will God suffer such disobedience and apostasy to go unpunished? Antwort. Answer.
Mit nichten: sondern Er zürnet schrecklich, beides über angeborne und wirkliche Sünden, und will sie aus gerechtem Urtheil zeitlich und ewig strafen, wie Er gesprochen hat: Verflucht sei jedermann, der nicht bleibet in allem dem, das geschrieben stehet im Buch des Gesetzes, daß er's thue. By no means; but he is terribly displeased with our inborn as well as actual sins, and will punish them in just judgment in time and eternity, as he has declared: Cursed is every one that continueth not in all things which are written in the book of the law, to do them.

Frage 11. Question 11.
Ist denn Gott nicht auch barmherzig? Is, then, God not also merciful? Antwort. Answer.
Gott ist wohl barmherzig, Er ist aber auch gerecht. Derhalben erfordert seine Gerechtigkeit, daß die Sünde, welche wider die allerhöchste Majestät Gottes begangen ist, auch mit der höchsten, das ist, der ewigen Strafe, an Leib und Seele gestraft werde. God is indeed merciful, but he is likewise just; wherefore his justice requires that sin, which is committed against the most high majesty of God, be also punished with extreme, that is, with everlasting punishment both of body and soul.
-- -- -- -- -- -- -- --
Der andere [zweite] Theil. THE SECOND PART.
Von des Menschen Erlösung. OF MAN'S REDEMPTION.
Frage 12. Question 12.
Dieweil wir denn nach dem gerechten Urtheil Gottes zeitliche und ewige Strafe verdienet haben: wie möchten wir dieser Strafe entgehen, und wiederum zu Gnaden kommen? Since, then, by the righteous judgment of God we deserve temporal and eternal punishment, what is required that we may escape this punishment and be again received into favor? Antwort. Answer.
Gott will, daß seiner Gerechtigkeit genug geschehe; deßwegen müssen wir derselben entweder durch uns selbst, oder durch einen Andern vollkommene Bezahlung thun. God wills that his justice be satisfied; therefore must we make full satisfaction to the same, either by ourselves or by another.
Frage 13. Question 13.
Können wir aber durch uns selbst Bezahlung thun? Can we ourselves make this satisfaction?
Antwort. Answer.
Mit nichten: sondern wir machen auch die Schuld noch täglich größer. By no means; on the contrary, we daily increase our guilt. Frage 14. Question 14.
Kann aber irgend eine bloße Creatur für uns bezahlen? Can any mere creature make satisfaction for us?
Antwort. Answer.
Nein: denn erstlich will Gott an keiner andern Creatur strafen, was der None; for, first, God will not punish, in any other creature, that

Mensch verschuldet hat. Zum andern, so kann auch keine bloße Creatur die Last des ewigen Zornes Gottes wider die Sünde ertragen, und andere davon erlösen. of which man has made himself guilty; and, further, no mere creature can sustain the burden of God's eternal wrath against sin, and redeem others therefrom.
Frage 15. Question 15.
Was müssen wir denn für einen Mittler und Erlöser suchen? What manner of mediator and redeemer, then, must we seek?
Antwort. Answer.
Einen solchen, der ein wahrer und gerechter Mensch, und doch stärker denn alle Creaturen, das ist, zugleich wahrer Gott sei. One who is a true and sinless man, and yet more powerful than all creatures; that is, one who is at the same time true God.
Frage 16. Question 16.
Warum muß Er ein wahrer und gerechter Mensch sein? Why must he be a true and sinless man?
Antwort. Answer.
Darum, weil die Gerechtigkeit Gottes erfordert, daß die menschliche Natur, die gesündiget hat, für die Sünde bezahle, aber Einer, der selbst ein Sünder wäre, nicht könnte für Andere bezahlen. Because the justice of God requires that the same human nature which has sinned should make satisfaction for sin; but no man, being himself a sinner, could satisfy for others.
Frage 17. Question 17.
Warum muß Er zugleich wahrer Gott sein? Why must he be at the same time true God?
Antwort. Answer.
Daß er aus Kraft seiner Gottheit die Last des Zornes Gottes an seiner Menschheit ertragen, und uns die Gerechtigkeit und das Leben erwerben und wieder geben möchte. That by the power of his Godhead he might bear, in his manhood, the burden of God's wrath, and so obtain for and restore to us righteousness and life.
Frage 18. Question 18.
Wer ist aber derselbe Mittler, der zugleich wahrer Gott und ein wahrer gerechter Mensch ist? But who, now, is that mediator, who is at the same time true God and a true, sinless man?
Antwort. Answer.
Unser Herr Jesus Christus, der Our Lord Jesus Christ, who is

uns zur vollkommenen Erlösung und Gerechtigkeit geschenkt ist. freely given unto ns for complete redemption and righteousness. Frage 19. Question 19.
Woher weißt du das? Whence knowest thou this?
Antwort. Answer.
Aus dem heiligen Evangelio, welches Gott selbst anfänglich im Paradies hat geoffenbaret, in der Folge durch die heiligen Erzväter und Propheten lassen verkündigen, und durch die Opfer und andere Ceremonien des Gesetzes vorgebildet, endlich aber durch seinen eingeliebten Sohn erfüllet. From the Holy Gospel, which God himself first revealed in Paradise, afterwards proclaimed by the holy Patriarchs and Prophets, and foreshadowed by the sacrifices and other ceremonies of the law, and finally fulfilled by his well-beloved Son.
Frage 20. Question 20.
Werden denn alle Menschen wiederum durch Christum selig, wie sie durch Adam sind verloren worden? Are all men, then, saved by Christ, as they have perished by Adam?
Antwort. Answer.
Nein: sondern allein diejenigen, die durch wahren Glauben ihm werden einverleibt, und alle seine Wohlthaten annehmen. No; only such as by true faith are ingrafted into him, and receive all his benefits. Frage 21. Question 21.
Was ist wahrer Glaube? What is true faith?
Antwort. Answer.
Es ist nicht allein eine gewisse Erkenntniß, dadurch ich Alles für wahr halte, was uns Gott in seinem Worte hat geoffenbaret, sondern auch ein herzliches Vertrauen, welches der heilige Geist durch's Evangelium in mir wirket, daß nicht allein Andern, sondern auch mir Vergebung der Sünden, ewige Gerechtigkeit und Seligkeit von Gott geschenket sei, aus lauter Gnaden, allein um des Verdienstes Christi willen. It is not only a certain knowledge whereby I hold for truth all that God has revealed to us in his Word, but also a hearty trust which the Holy Ghost works in me by the Gospel, that not only to others, but to me also, forgiveness of sins, everlasting righteousness and salvation, are freely given by God, merely of grace, only for the sake of Christ's merits.

Frage 22. Question 22.
Was ist aber einem Christen nöthig zu glauben? What is it, then, necessary for a Christian to believe?
Antwort. Answer.
Alles, was uns im Evangelio verheißen wird, welches uns die Artikel unseres allgemeinen ungezweifelten christlichen Glaubens in einer Summa lehren. All that is promised us in the Gospel, which the articles of our catholic, undoubted Christian faith teach us in sum. Frage 23. Question 23.
Wie lauten dieselben? What are these Articles?
Antwort. Answer.
Ich glaube in Gott Vater, den Allmächtigen, Schöpfer Himmels und der Erden. I believe in God the Father Almighty, Maker of heaven and earth. Und in Jesum Christum, seinen eingebornen Sohn, unsern Herrn; der empfangen ist von dem heiligen Geiste, geboren aus Maria der Jungfrau; gelitten unter Pontio Pilato, gekreuziget, gestorben und begraben; abgestiegen zu der Hölle; am dritten Tage wieder auferstanden von den Todten; aufgefahren gen Himmel; sitzet zu der Rechten Gottes, des allmächtigen Vaters; von dannen Er kommen wird zu richten die Lebendigen und die Todten. And in Jesus Christ, his only-begotten Son, our Lord: who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; he descended into Hades; the third day he rose from the dead; he ascended into Heaven, and sitteth at the right hand of God the Father Almighty; from, thence he shall come to judge the quick and the dead. Ich glaube in den heiligen Geist; eine heilige, allgemeine christliche Kirche; die Gemeinschaft der Heiligen; Vergebung der Sünden; Auferstehung des Fleisches, und ein ewiges Leben. I believe in the Holy Ghost; the holy Catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body, and the life everlasting.

Frage 24. Question 24.
Wie werden diese Artikel abgetheilt? How are these Articles divided? Antwort. Answer.
In drei Theile: Der erste ist von Gott dem Vater und unserer Erschaffung. Der andere von Gott dem Sohne und unserer Erlösung. Der dritte von Gott dem heiligen Geiste und unserer Heiligung. Into three parts: The first is of God the Father and our creation; the second, of God the Son and our redemption; the third, of God the Holy Ghost and our sanctification.
Frage 25. Question 25.
Dieweil nur ein einig göttlich Wesen ist, warum nennest du drei, den Vater, Sohn und heiligen Geist? Since there is but one Divine Being, why speakest thou of three, Father, Son, and Holy Ghost? Antwort. Answer.
Darum, weil sich Gott also in seinem Wort geoffenbaret hat, daß diese drei unterschiedlichen Personen der einige wahrhaftige ewige Gott sind. Because God has so revealed himself in his Word that these three distinct Persons are the one, true, eternal God.
-- -- -- -- -- -- -- --
Von Gott dem Vater. OF GOD THE FATHER.
Frage 26. Question 26.
Was glaubest du, wenn du sprichst: Ich glabe in Gott Vater, den Allmächtigen, Schöpfer Himmels und der Erden? What dost thon believe when thou sayest: I believe in God the Father Almighty, Maker of Heaven and Earth?
Antwort. Answer.
Daß der ewige Vater unsers Herrn Jesu Christi, der Himmel und Erde, sammt allem, was darinnen ist, aus nichts erschaffen, auch dieselbigen noch durch seinen ewigen Rath und Fürsehung erhält und regieret, um seines Sohnes Christi willen mein Gott und mein Vater sei, auf welchen ich also vertraue, daß ich nicht zweifle, Er werde mich mit aller Nothdurft Leibes und der Seele versorgen, auch alles That the eternal Father of our Lord Jesus Christ, who of nothing made heaven and earth, with all that in them is, who likewise upholds and governs the same by his eternal counsel and providence, is for the sake of Christ his Son my God and my Father, in whom I so trust as to have no doubt that he will provide me with all things necessary for body and soul; and further,

Uebel, so Er mir in diesem Jammerthal zuschicket, mir zu gut wenden, dieweil Er's thun kann, als ein allmächtiger Gott, und auch thun will, als ein getreuer Vater. that whatever evil he sends upon me in this vale of tears, he will turn to my good; for he is able to do it, being Almighty God, and willing also, being a faithful Father. Frage 27. Question 27.
Was verstehst du unter der Fürsehung Gottes? What dost thou understand by the Providence of God?
Antwort. Answer.
Die allmächtige und gegenwärtige Kraft Gottes, durch welche Er Himmel und Erde, sammt allen Creaturen, gleich als mit seiner Hand noch erhält, und also regieret, daß Laub und Gras, Regen und Dürre, fruchtbare und unfruchtbare Jahre, Essen und Trinken, Gesundheit und Krankheit, Reichtum und Armuth, und alles nicht von ohngefähr, sondern von seiner väterlichen Hand uns zukomme. The almighty and every where present power of God, whereby, as it were by his hand, he still upholds heaven and earth, with all creatures, and so governs them that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea, all things, come not by chance, but by his fatherly hand.
Frage 28. Question 28.
Was für Nutzen bekommen wir aus der Erkenntniß der Schöpfung und Fürsehung Gottes? What does it profit us to know that God has created, and by his providence still upholds all things?
Antwort. Answer.
Daß wir in aller Widerwärtigkeit geduldig, in Glückseligkeit dankbar, und auf's Zukünftige guter Zuversicht zu unserm getreuen Gott und Vater sein sollen, daß uns keine Creatur von seiner Liebe scheiden wird, dieweil alle Creaturen also in seiner Hand sind, daß sie sich ohne seinen Willen auch nicht regen noch bewegen können. That we may be patient in adversity, thankful in prosperity, and for what is future have good confidence in our faithful God and Father that no creature shall separate us from his love, since all creatures are so in his hand that without his will they can not so much as move.

Von Gott dem Sohn. OF GOD THE SON.
Frage 29. Question 29.
Warum wird der Sohn Gottes Jesus, das ist, Seligmacher, genannt? Why is the Son of God called Jesus, that is, Saviour?
Antwort. Answer.
Darum, weil er uns selig macht von unsern Sünden, und weil bei keinem Andern einige Seligkeit zu suchen noch zu finden ist. Because he saves us from our sins; and no salvation is to be either sought or found in any other.
Frage 30. Question 30.
Glauben denn die auch an den einigen Seligmacher Jesum, die ihre Seligkeit und Heil bei Heiligen, bei sich selbst, oder anderswo suchen? Do such, then, believe in the only Saviour Jesus who seek their salvation and welfare of saints, of themselves, or any where else? Antwort. Answer.
Nein: sondern sie verläugnen mit der That den einigen Seligmacher und Heiland Jesum, ob sie sich sein gleich rühmen. Denn entweder Jesus nicht ein vollkommener Heiland sein kann, oder die diesen Heiland mit wahrem Glauben annehmen, müssen alles in Ihm haben, das zu ihrer Seligkeit vonnöthen ist. No; although they may make their boast of him, yet in act they deny the only Saviour Jesus. For either Jesus is not a complete Saviour, or they who by true faith receive this Saviour must have in him all that is necessary to their salvation. Frage 31. Question 31.
Warum ist Er Christus, das ist, ein Gesalbter, genannt? Why is he called Christ, that is, Anointed?
Antwort. Answer.
Weil Er von Gott dem Vater verordnet und mit dem heiligen Geiste gesalbet ist zu unserm obersten Propheten und Lehrer, der uns den heimlichen Rath und Willen Gottes von unserer Erlösung vollkommen offenbaret; und zu unserm einigen Hohenpriester, der uns mit dem einigen Opfer seines Leibes erlöset hat, und immerdar Because he is ordained of God the Father, and anointed with the Holy Ghost, to be our chief Prophet and Teacher, who fully reveals to us the secret counsel and will of God concerning our redemption; and our only High Priest, who by the one sacrifice of his body has redeemed us, and ever liveth

mit seiner Fürbitte vor dem Vater vertritt; und zu unserm ewigen König, der uns mit seinem Wort und Geist regieret, und bei der erworbenen Erlösung schützet und erhält. to make intercession for us with the Father; and our eternal King, who governs us by his Word and Spirit, and defends and preserves us in the redemption obtained for us. Frage 32. Question 32.
Warum wirst aber du ein Christ gennant? But why art thou called a Christian?
Antwort. Answer.
Weil ich durch den Glauben ein Glied Christi, und also seiner Salbung theilhaftig bin, auf daß auch ich seinen Namen bekenne, mich Ihm zu einem lebendigen Dankopfer darstelle, und mit freiem Gewissen in diesem Leben wider die Sünde und Teufel streite, und hernach in Ewigkeit mit Ihm über alle Creaturen herrsche. Because by faith I am a member of Christ, and thus a partaker of his anointing; in order that I also may confess his name, may present myself a living sacrifice of thankfulness to him, and may with free conscience fight against sin and the devil in this life, and hereafter, in eternity, reign with him over all creatures.
Frage 33. Question33.
Warum heißt Er Gottes eingeborener Sohn, so doch wir auch Gottes Kinder sind? Why is he called God's only-begotten Son, since we also are the children of God?
Antwort. Answer.
Darum, weil Christus allein der ewige natürliche Sohn Gottes ist, wir aber um seinetwillen aus Gnaden zu Kindern Gottes angenommen sind. Because Christ alone is the eternal natural Son of God; but we are children of God by adoption through grace for his sake. Frage 34. Question 34.
Warum nennest du Ihn unsern Herrn? Why callest thou him our Lord? Antwort. Answer.
Weil Er uns mit Leib und Seele von der Sünde und aus aller Gewalt des Teufels nicht mit Gold oder Silber, sondern mit seinem theuren Blut ihm zum Eigenthum erlöset und erkaufet hat. Because, not with silver or gold, but with his precious blood, he has redeemed and purchased us, body and soul, from sin and from all the power of the devil, to be his own.

Frage 35. Question 35.
Was heißt, daß Er empfangen ist von dem heiligen Geist, geboren aus Maria der Jungfrau? What is the meaning of Conceived by the Holy Ghost, born of the Virgin Mary?
Antwort. Answer.
Daß der ewige Sohn Gottes, der wahrer und ewiger Gott ist und bleibet, wahre menschliche Natur aus dem Fleisch und Blut der Jungfrau Maria, durch Wirkung des heiligen Geistes, an sich genommen hat, auf daß Er auch der wahre Same Davids sei, seinen Brüdern in allem gleich, ausgenommen die Sünde. That the eternal Son of God, who is and continues true and eternal God, took upon him the very nature of man, of the flesh and blood of the Virgin Mary, by the operation of the Holy Ghost, so that he also might be the true seed of David, like unto his brethren in all things, sin excepted.
Frage 36. Question 36.
Was für Nutzen bekommst du aus der heiligen Empfängniß und Geburt Christi? What benefit dost thou receive from the holy conception and birth of Christ?
Antwort. Answer.
Daß Er unser Mittler ist, und mit seiner Unschuld und vollkommenen Heiligkeit meine Sünde, darin ich bin empfangen, vor Gottes Angesicht bedecket. That he is our Mediator, and with his innocence and perfect holiness covers, in the sight of God, my sin wherein I was conceived. Frage 37. Question 37.
Was verstehst du unter dem Wörtlein: Gelitten? What dost thou understand by the word Suffered?
Antwort. Answer.
Daß Er an Leib und Seele die ganze Zeit seines Lebens auf Erden, sonderlich aber am Ende desselben, den Zorn Gottes wider die Sünde des ganzen menschlichen Geschlechts getragen hat, auf daß Er mit seinem Leiden, als mit dem einigen Sühnopfer, unsern Leib und Seele von der ewigen Verdammniß erlösete, und uns Gottes Gnade, Gerechtigkeit und ewiges Leben erwürbe. That all the time he lived on earth, but especially at the end of his life, he bore, in body and soul, the wrath of God against the sin of the whole human race, in order that by his passion, as the only atoning sacrifice, he might redeem our body and soul from everlasting damnation, and obtain for us the grace of God, righteousness, and eternal life.

Frage 38. Question 38.
Warum hat Er under dem Richter Pontio Pilato gelitten? Why did he suffer under Pontius Pilate, as judge?
Antwort. Answer.
Auf daß Er urschuldig unter dem weltlichen Richter verdammet würde, und uns damit von dem strengen Urtheil Gottes, das über uns ergehen sollte, erledigte. That he, being innocent, might be condemned by the temporal judge, and thereby deliver us from the severe judgment of God to which we were exposed.
Frage 39. Question 39.
Ist es etwas mehr, daß Er ist gekreuziget worden, denn so Er eines andern Todes gestorben wäre? Is there any thing more in his having been crucified than if he had died some other death?
Antwort. Answer.
Ja: denn dadurch bin ich gewiß, daß Er die Vermaledeiung, die auf mir lag, auf sich geladen habe, dieweil der Tod des Kreuzes von Gott verflucht war. Yes; for thereby I am assured that he took on himself the curse which lay upon me, because the death of the cross was accursed of God.
Frage 40. Question 40.
Warum hat Christus den Tod müssen leiden? Why was it necessary for Christ to suffer death?
Antwort. Answer.
Darum, weil wegen der Gerechtigkeit und Wahrheit Gottes nicht anders für unsere Sünden möchte bezahlet werden, denn durch den Tod des Sohnes Gottes. Because, by reason of the justice and truth of God, satisfaction for our sins could be made no other wise than by the death of the Son of God.
Frage 41. Question 41.
Warum ist Er begraben worden? Why was he buried?
Antwort. Answer.
Damit zu bezeugen, daß Er wahrhaftig gestorben sei. To show thereby that he was really dead.
Frage 42. Question 42.
Weil denn Christus für uns gestorben ist, wie kommt's, daß wir auch sterben müssen? Since, then, Christ died for us, why must we also die? Antwort. Answer.
Unser Tod ist nicht eine Bezahlung für unsere Sünde, sondern nur eine Our death is not a satisfaction for our sin, but only a dying to

Absterbung der Sünden, und Eingang zum ewigen Leben. sins and entering into eternal life.
Frage 43. Question 43.
Was bekommen wir mehr für Nutzen aus dem Opfer und Tod Christi am Kreuz? What further benefit do we receive from the sacrifice and death of Christ on the cross?
Antwort. Answer.
Daß durch seine Kraft unser alter Mensch mit Ihm gekreuziget, getödtet und begraben wird, auf daß die bösen Lüste des Fleisches nicht mehr in uns regieren, sondern daß wir uns selbst Ihm zur Danksagung aufopfern. That by his power our old man is with him crucified, slain, and buried; that so the evil lusts of the flesh may no more reign in us, but that we may offer ourselves unto him a sacrifice of thanksgiving. Frage 44. Question 44.
Warum folget: Abgestiegen zu der Hölle? [181] Why is it added: He descended into Hades? [182]
Antwort. Answer.
Daß ich in meinen höchsten Anfechtungen versichert sei, mein Herr Christus habe mich durch seine unaussprechliche Angst, Schmerzen und Schrecken, die Er auch an seiner Seele am Kreuz und zuvor erlitten, vor der höllischen Angst und Pein erlöset. That in my greatest temptations I may be assured that Christ, my Lord, by his inexpressible anguish, pains, and terrors which he suffered in his soul on the cross and before, has redeemed me from the anguish and torment of hell. Frage 45. Question 45.
Was nützet uns die Auferstehung Christi? What benefit do we receive from the resurrection of Christ?
Antwort. Answer.
Erstlich hat Er durch seine Auferstehung den Tod überwunden, daß Er uns der Gerechtigkeit, die Er uns durch seinen Tod erworben hat, könnte theilhaftig machen. Zum andern werden auch wir jetzt durch seine Kraft erwecket First, by his resurrection he has overcome death, that he might make us partakers of the righteousness which by his death he has obtained for us. Secondly, we also are now by his power

zu einem neuen Leben. Zum dritten ist uns die Auferstehung Christi ein gewisses Pfand unserer seligen Auferstehung. raised up to a new life. Thirdly the resurrection of Christ is to us a sure pledge of our blessed resurrection.
Frage 46. Question 46.
Wie verstehst du [dieß], daß Er ist gen Himmel gefahren? How dost thon understand the words, He ascended into Heaven?
Antwort. Answer.
Daß Christus vor den Augen seiner Jünger ist von der Erde aufgehoben gen Himmel, und uns zu gut daselbst ist, bis daß Er wiederkommt zu richten die Lebendigen und die Todten. That Christ, in sight of his disciples, was taken up from the earth into heaven, and in our behalf there continues, until he shall come again to judge the living and the dead.
Frage 47. Question 47.
Ist denn Christus nicht bei uns bis an's Ende der Welt, wie Er uns verhießen hat? Is not, then, Christ with us even unto the end of the world, as he has promised?
Antwort. Answer.
Christus ist wahrer Mensch und wahrer Gott: nach seiner menschlichen Natur ist Er jetzt nicht auf Erden, aber nach seiner Gottheit, Majestät, Gnade und Geist weicht Er nimmer von uns. Christ is true Man and true God: according to his human nature, he is now not upon earth; but according to his Godhead, majesty, grace, and Spirit, he is at no time absent from us.
Frage 48. Question 48.
Werden aber auf diese Weise die zwei Naturen in Christo nicht von einander getrennt, so die Menschheit nicht überall ist, da die Gottheit ist? But are not, in this way, the two natures in Christ separated from one another, if the Manhood be not wherever the Godhead is? Antwort. Answer.
Mit nichten: denn weil die Gottheit unbegreiflich und allenthalben gegenwärtig ist, so muß folgen, daß sie wohl außerhalb ihrer angenommenen Menschheit, und dennoch nichts desto weniger auch in derselben ist, und persönlich mit ihr vereiniget bleibt. By no means; for since the Godhead is incomprehensible and every where present, it must follow that it is indeed beyond the bounds of the Manhood which it has assumed, but is yet none the less in the same also, and remains personally united to it.

Frage 49. Question 49.
Was nützet uns die Himmelfahrt Christi? What benefit do we receive from Christi ascension into heaven?
Antwort. Answer.
Erstlich, daß Er im Himmel vor dem Angesicht seines Vaters unser Fürsprecher ist. Zum andern, daß wir unser Fleisch im Himmel zu einem sichern Pfand haben, daß Er, als das Haupt, uns, seine Gleider, auch zu sich werde hinauf nehmen. Zum dritten, daß Er uns seinen Geist zum Gegenpfand herab sendet, durch welches Kraft wir suchen, was droben ist, da Christus ist, sitzend zur Rechten Gottes, und nicht, das auf Erden ist. First, that he is our Advocate in the presence of his Father in heaven. Secondly, that we have our flesh in heaven, as a sure pledge that he, as the Head, will also take us, his members, up to himself. Thirdly, that he sends us his Spirit, as an earnest, by whose power we seek those things which are above, where Christ sitteth on the right hand of God, and not things on the earth.
Frage 50. Question 50.
Warum wird hinzugesetzt, daß Er sitze zur Rechten Gottes? Why is it added, And sitteth at the right hand of God?
Antwort. Answer.
Weil Christus darum gen Himmel gefahren ist, daß Er sich daselbst erzeige als das Haupt seiner christlichen Kirche, durch welches der Vater alles regieret. Because Christ ascended into heaven for this end, that he might there appear as Head of his Church, by whom the Father governs all things.
Frage 51. Question 51.
Was nützet uns diese Herrlichkeit unsers Hauptes Christi? What benefit do we receive from this glory of our Head, Christ?
Antwort. Answer.
Erstlich, daß Er durch seinen heiligen Geist in uns, seine Glieder, die himmlischen Gaben ausgeußt; darnach, daß Er uns mit seiner Gewalt wider alle Feinde schützet und erhält. First, that by his Holy Spirit he sheds forth heavenly gifts in us, his members; then, that by his power he defends and preserves us against all enemies.
Frage 52. Question 52.
Wes tröstet dich die Wiederkunft Christi What comfort is it to thee that Christ

zu richten die Lebendigen und die Todten? shall come again to judge the quick and the dead?
Antwort. Answer.
Daß ich in aller Trübsal und Verfolgung mit aufgerichtetem Haupt eben des Richters, der sich zuvor dem Gerichte Gottes für mich dargestellt und alle Vermaledeiung von mir hinweggenommen hat, aus dem Himmel gewärtig bin, daß Er alle seine und meine Feinde in die ewige Verdammniß werfe, mich aber, sammt allen Auserwählten, zu sich in die himmlische Freude und Herrlichkeit nehme. That in all my sorrows and persecutions, with uplifted head, I look for the self-same One who has before offered himself for me to the judgment of God, and removed from me all curse, to come again as Judge from heaven; who shall cast all his and my enemies into everlasting condemnation, but shall take me, with all his chosen ones, to himself, into heavenly joy and glory. -- -- -- -- -- -- -- --
Von Gott dem Heiligen Geiste. OF GOD THE HOLY GHOST. Frage 53. Question 53.
Was glaubest du vom Heiligen Geiste? What dost thou believe concerning the Holy Ghost?
Antwort. Answer.
Erstlich, daß Er gleich ewiger Gott mit dem Vater und dem Sohne ist. Zum andern, daß Er auch mir gegeben ist, mich durch einen wahren Glauben Christi und aller seiner Wohlthaten theilhaftig macht, mich tröstet und bei mir bleiben wird bis in Ewigkeit. First, that he is co-eternal God with the Father and the Son. Secondly, that he is also given unto me, makes me by a true faith partaker of Christ and all his benefits, comforts me, and shall abide with me forever. Frage 54. Question 54.
Was glaubest du von der heiligen allgemeinen Christlichen Kirche? What dost thou believe concerning the Holy Catholic Church? Antwort. Answer.
Daß der Sohn Gottes aus dem ganzen menschlichen Geschlechte sich eine auserwählte Gemeine zum ewigen Leben, durch seinen Geist und Wort, in Einigkeit des wahren Glaubens, That out of the whole human race, from the beginning to the end of the world, the Son of God, by his Spirit and Word, gathers, defends, and preserves for himself unto everlasting

von Anbeginn der Welt bis an's Ende versammle, schütze und erhalte; und daß ich derselben ein lebendiges Glied bin, und ewig bleiben werde. life, a chosen communion in the unity of the true faith; and that I am, and forever shall remain, a living member of the same. Frage 55. Question 55.
Was verstehst du under der Gemeinschaft der Heiligen? What dost thou understand by the communion of saints?
Antwort. Answer.
Erstlich, daß alle und jede Gläubigen als Glieder an dem Herrn Christo und allen seinen Schätzen und Gaben Gemeinschaft haben. Zum andern, daß ein jeder seine Gaben zu Nutz und Heil der andern Glieder willig und mit Freuden anzulegen sich schuldig wissen soll. First, that believers, all and every one, as members of Christ, have part in him and in all his treasures and gifts. Secondly, that each one must feel himself bound to use his gifts, readily and cheerfully, for the advantage and welfare of other members.
Frage 56. Question 56.
Was glaubest du von der Vergebung der Sünden? What dost thou believe concerning the forgiveness of sins?
Antwort. Answer.
Daß Gott um der Genugthuung Christi willen aller meiner Sünden, auch der sündlichen Art, mit der ich mein Leben lang zu streiten habe, nimmermehr gedenken will, sondern mir die Gerechtigkeit Christi aus Gnaden schenket, daß ich in's Gericht nimmermehr soll kommen. That God, for the sake of Christ's satisfaction, will no more remember my sins, neither the sinful nature with which I have to struggle all my life long; but graciously imparts to me the righteousness of Christ, that I may nevermore come into condemnation.
Frage 57. Question 57.
Wes tröstet dich die Auferstehung des Fleisches? What comfort does the resurrection of the body afford thee?
Antwort. Answer.
Daß nicht allein meine Seele nach diesem Leben alsbald zu Christo, ihrem Haupt, genommen wird, sondern auch, daß dieß mein Fleisch, durch die Kraft That not only my soul, after this life, shall be immediately taken up to Christ its Head, but also that this my body, raised by the power

Christi auferwecket, wieder mit meiner Seele vereiniget, und dem herrlichen Leibe Christi gleichförmig werden soll. of Christ, shall again be united with my soul, and made like unto the glorious body of Christ.
Frage 58. Question 58.
Wes tröstet dich der Artikel vom ewigen Leben? What comfort hast thou from the article of the life everlasting?
Antwort. Answer.
Daß, nachdem ich jetzt den Anfang der ewigen Freude in meinem Herzen empfinde, ich nach diesem Leben vollkommene Seligkeit besitzen werde, die kein Auge gesehen, kein Ohr gehöret, und in keines Menschen Herz gekommen ist, Gott ewiglich darin zu preisen. That, inasmuch as I now feel in my heart the beginning of eternal joy, I shall after this life possess complete bliss, such as eye hath not seen, nor ear heard, neither hath entered into the heart of man, therein to praise God forever.
Frage 59. Question 59.
Was hilft es dir aber nun, wenn du dieß Alles glaubest? But what does it help thee now that thou believest all this?
Antwort. Answer.
Daß ich in Christo vor Gott gerecht, und ein Erbe des ewigen Lebens bin. That I am righteous in Christ before God, and an heir of eternal life.
Frage 60. Question 60.
Wie bist du gerecht vor Gott? How art thou righteous before God? Antwort. Answer.
Allein durch wahren Glauben in Jesum Christum: also, daß, ob mich schon mein Gewissen anklagt, daß ich wider alle Gebote Gottes schwerlich gesündiget, und derselben keines je gehalten habe, auch noch immerdar zu allem Bösen geneigt bin, doch Gott ohne all mein Verdienst aus lauter Gnaden, mir die vollkommene Genugthuung, Gerechtigkeit und Heiligkeit Christi schenket und zurechnet, als hätte ich nie eine Sünde begangen noch gehabt, und selbst allen den Only by true faith in Jesus Christ; that is, although my conscience accuse me that I have grievously sinned against all the commandments of God, and have never kept any of them, and that I am still prone always to all evil, yet God, without any merit of mine, of mere grace, grants and imputes to me the perfect satisfaction, righteousness, and holiness of Christ, as if I had never committed nor had any sin, and had myself accomplished

Gehorsam vollbracht, den Christus für mich hat geleistet, wenn ich allein solche Wohlthat mit gläubigem Herzen annehme. all the obedience which Christ has fulfilled for me, if only I accept such benefit with a believing heart.
Frage 61. Question 61.
Warum sagst du, daß du allein durch den Glauben gerecht seiest? Why sayest thou that thou art righteous only by faith?
Antwort. Answer.
Nicht daß ich von wegen der Würdigkeit meines Glaubens Gott gefalle, sondern darum, daß allein die Genugthuung, Gerechtigkeit, und Heiligkeit Christi meine Gerechtigkeit vor Gott ist, und ich dieselbe nicht anders, denn allein durch den Glauben annehmen, und mir zueignen kann. Not that I am acceptable to God on account of the worthiness of my faith; but because only the satisfaction, righteousness, and holiness of Christ is my righteousness before trod, and I can receive the same and make it my own in no other way than by faith only. Frage 62. Question 62.
Warum können aber unsere guten Werke nicht die Gerechtigkeit vor Gott oder ein Stück derselben sein? But why can not our good works be the whole or part of oar righteousness before God?
Antwort. Answer.
Darum, weil die Gerechtigkeit, so vor Gottes Gericht bestehen soll, durchaus vollkommen und dem Gesetz ganz gleichförmig sein muß, aber auch unsere besten Werke in diesem Leben alle unvollkommen und mit Sünden befleckt sind. Because the righteousness which can stand before the judgment-seat of God must be perfect throughout, and wholly conformable to the divine law; whereas even our best works in this life are all imperfect and defiled with sin.
Frage 63. Question 63.
Verdienen aber unsere guten Werke nichts, so sie doch Gott in diesem und dem zukünftigen Leben will belohnen? How is it that our good works merit nothing, while yet it is God's will to reward them in this life and in that which is to come?
Antwort. Answer.
Diese Belohnung geschieht nicht aus Verdienst, sondern aus Gnaden. The reward comes not of merit, but of grace.

Frage 64. Question 64.
Macht aber diese Lehre nicht sorglose und verruchte Leute? But does not this doctrine make men careless and profane?
Antwort. Answer.
Nein: denn es unmöglich ist, daß die, so Christo durch wahren Glauben sind eingepflanzet, nicht Frucht der Dankbarkeit sollen bringen. No; for it is impossible that those who are implanted into Christ by true faith should not bring forth fruits of righteousness. -- -- -- -- -- -- -- --
Von den heiligen Sacramenten. OF THE HOLY SACRAMENTS. Frage 65. Question 65.
Dieweil denn allein der Glaube uns Christi und aller seiner Wohlthaten theilhaftig macht, woher kommt solcher Glaube? Since, then, we are made partakers of Christ and all his benefits by faith only, whence comes this faith?
Antwort. Answer.
Der Heilige Geist wirket denselben in unsern Herzen durch die Predigt des heiligen Evangeliums, und bestätigt ihn durch den Brauch der heiligen Sacramente. The Holy Ghost works it in our hearts by the preaching of the holy Gospel, and confirms it by the use of the holy Sacraments.
Frage 66. Question 66.
Was sind die Sacramente? What are the Sacraments?
Antwort. Answer.
Es sind sichtbare heilige Wahrzeichen und Siegel, von Gott dazu eingesetzt, daß er uns durch den Brauch derselben die Verheißung des Evangeliums desto besser zu verstehen gebe und versiegele: nämlich, daß er uns von wegen des einigen Opfers Christi, am Kreuz vollbracht, Vergebung der Sünden und ewiges Leben aus Gnaden schenke. The Sacraments are visible, holy signs and seals, appointed of God for this end, that by the use thereof he may the more fully declare and seal to us the promise of the Gospel; namely, that he grants us out of free grace the forgiveness of sins and everlasting life, for the sake of the one sacrifice of Christ accomplished on the cross.
Frage 67. Question 67.
Sind den beide, das Wort und die Sacramente, dahin gerichtet, daß sie unsern Glauben Are both these, then, the Word and the sacraments, designed to direct our faith to

auf das Opfer Jesu Christi am Kreuz, als auf den einigen Grund unserer Seligkeit, weisen? the sacrifice of Jesus Christ on the cross as the only ground of our salvation?
Antwort. Answer.
Ja freilich: denn der Heilige Geist lehret im Evangelio, und bestätigt durch die heiligen Sacramente, daß unsere ganze Seligkeit stehe in dem einigen Opfer Christi, für uns am Kreuz geschehen. Yes, truly; for the Holy Ghost teaches in the Gospel, and by the holy Sacraments assures us, that our whole salvation stands in the one sacrifice of Christ made for us on the cross.
Frage 68. Question 68.
Wie veil Sacramente hat Christus in Neuen Testament eingesetzt? How many Sacraments has Christ appointed in the New Testament? Antwort. Answer.
Zwei: die heilige Taufe und das heilige Abendmahl. Two: holy Baptism and the holy Supper.
-- -- -- -- -- -- -- --
Von der heiligen Taufe. OF HOLY BAPTISM.
Frage 69. Question 69.
Wie wirst du in der heiligen Taufe erinnert und versichert, daß das einige Opfer Christi am Kreuz dir zu gut komme? How is it signified and sealed unto thee in holy Baptism that thou hast part in the one sacrifice of Christ on the cross?
Antwort. Answer.
Also, daß Christus dieß äußerliche Wasserbad eingesetzt, und dabei verheißen hat, daß ich so gewiß mit seinem Blut und Geist von der Unreinigkeit meiner Seele, das ist, allen meinen Sünden gewaschen sei, so gewiß ich äußerlich mit dem Wasser, welches die Unsauberkeit des Leibes pflegt hinzunehmen, gewaschen bin. Thus: that Christ has appointed this outward washing with water, and has joined therewith this promise, that I am washed with his blood and Spirit from the pollution of my soul, that is, from all my sins, as certainly as I am washed outwardly with water whereby commonly the filthiness of the body is taken away.
Frage 70. Question 70.
Was heißt mit dem Blut und Geist Christi gewaschen sein? What is it to be washed with the blood and Spirit of Christ?
Antwort. Answer.
Es heißt Vergebung der Sünden It is to have the forgiveness of

von Gott aus Gnaden haben, um des Blutes Christi willen, welches er in seinem Opfer am Kreuz für uns vergossen hat; darnach auch durch den Heiligen Geist erneuert, und zu einem Glied Christi geheiliget sein, daß wir je länger je mehr der Sünde absterben, und in einem gottseligen, unsträflichen Leben wandeln. sins from God, through grace, for the sake of Christ's blood, which he shed for us in his sacrifice on the cross; and also to be renewed by the Holy Ghost, and sanctified to be members of Christ, that so we may more and more die unto sin, and lead holy and unblamable lives.
Frage 71. Question 71.
Wo hat Christus verheißen, daß wir so gewiß mit seinem Blut und Geist, als mit dem Taufwasser, gewaschen sind? Where has Christ promised that we are as certainly washed with his blood and Spirit as with the water of Baptism?
Antwort. Answer.
In der Einsetzung der Taufe, welche also lautet: Gehet hin, und lehret alle Völker, und taufet sie im Namen des Vaters, und des Sohnes, und des Heiligen Geistes: wer da glaubet und getauft wird, der wird selig werden; wer aber nicht glaubet, der wird verdammt werden. Diese Verheißung wird auch wiederholt, da die Schrift die Taufe das Bad der Wiedergeburt und Abwaschung der Sünden nennet. In the institution of Baptism, which runs thus: Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. He. that believeth and is baptized, shall be saved y but he that believeth not, shall be damned. This promise is also repeated where the Scripture calls Baptism the washing of regeneration and the washing away of sins.
Frage 72. Question 72.
Ist denn das äußerliche Wasserbad die Abwaschung der Sünden selbst? Is, then, the outward washing of water itself the washing away of sins? Antwort. Answer.
Nein; denn allein das Blut Jesu Christi, und der Heilige Geist reiniget uns von allen Sünden. No; for only the blood of Jesus Christ and the Holy Spirit cleanse us from all sin.
Frage 73. Question 73.
Warum nennet denn der Heilige Geist die Why, then, doth the Holy Ghost call Baptism

Taufe das Bad der Wiedergeburt und die Abwaschung der Sünden? the washing of regeneration and the washing away of sins? Antwort. Answer.
Gott redet also nicht ohne große Ursache: nämlich, nicht allein, daß Er uns damit will lehren, daß, gleichwie die Unsauberkeit des Leibes durch Wasser, also unsere Sünden durch's Blut und Geist Christi hinweg genommen werden; sondern vielmehr, daß Er uns durch dieß göttliche Pfand und Wahrzeichen will versichern, daß wir so wahrhaftig von unsern Sünden geistlich gewaschen sind, als wir mit dem leiblichen Wasser gewaschen werden. God speaks thus not without great cause: namely, not only to teach us thereby that like as the filthiness of the body is taken away by water, so our sins also are taken away by the blood and Spirit of Christ; but much more, that by this divine pledge and token he may assure us that we are as really washed from our sins spiritually as our bodies are washed with water.
Frage 74. Question 74.
Soll man auch die jungen Kinder taufen? Are infants also to be baptized?
Antwort. Answer.
Ja: denn dieweil sie sowohl als die Alten in den Bund Gottes und seine Gemeine gehören, und ihnen in dem Blut Christi die Erlösung von Sünden und der Heilige Geist, welcher den Glauben wirket, nicht weniger denn den Alten zugesagt wird; so sollen sie auch durch die Taufe, als des Bundes Zeichen, der christlichen Kirche eingeleibt und von der Ungläubigen Kindern unterschieden werden, wie im alten Testament durch die Beschneidung geschehen ist, an welcher Statt im neuen Testament die Taufe ist eingesetzt. Yes; for since they, as well as their parents, belong to the covenant and people of God, and both redemption from sin and the Holy Ghost, who works faith, are through the blood of Christ promised to them no less than to their parents, they are also by Baptism, as a sign of the covenant, to be ingrafted into the Christian Church, and distinguished from the children of unbelievers, as was done in the Old Testament by Circumcision, in place of which in the New Testament Baptism is appointed.

Vom Heiligen Abendmahl Jesu Christi. OF THE HOLY SUPPER OF THE LORD. Frage 75. Question 75.
Wie wirst du im Heiligen Abendmahl erinnert und versichert, daß du an dem einigen Opfer Christi am Kreuz und allen seinen Gütern Gemeinschaft habest? How is it signified and sealed unto thee in the Holy Supper that thon dost partake of the one sacrifice of Christ on the cross and all his benefits?
Antwort. Answer.
Also, daß Christus mir und allen Gläubigen von diesem gebrochenen Brot zu essen, und von diesem Kelch zu trinken befohlen hat, zu seinem Gedächtniß, und dabei verheißen: Erstlich, daß sein Leib so gewiß für mich am Kreuz geopfert und gebrochen, und sein Blut für mich vergossen sei, so gewiß ich mit Augen sehe, daß das Brot des Herrn mir gebrochen, und der Kelch mir mitgetheilet wird; und zum andern, daß Er selbst meine Seele mit seinem gekreuzigten Leib und vergossenen Blut so gewiß zum ewigen Leben speise und tränke, als ich aus der Hand des Dieners empfange und leiblich genieße das Brot und den Kelch des Herrn, welche mir als gewisse Wahrzeichen des Leibes und Bluts Christi gegeben werden. Thus, that Christ has commanded me and all believers to eat of this broken bread, and to drink of this cup, and has joined therewith these promises: First, that his body was offered and broken on the cross for me, and his blood shed for me, as certainly as I see with my eyes the bread of the Lord broken for me, and the cup communicated to me; and, further, that with his crucified body and shed blood he himself feeds and nourishes my soul to everlasting life, as certainly as I receive from the hand of the minister, and taste with my mouth, the bread and cup of the Lord, which are given me as certain tokens of the body and blood of Christ.
Frage 76. Question 76.
Was heißt den gekreuzigten Leib Christi essen und sein vergossenes Blut trinken? What is it to eat the crucified body and drink the shed blood of Christ?
Antwort. Answer.
Es heißt nicht allein mit gläubigem Herzen das ganze Leiden und Sterben Christi annehmen, und dadurch Vergebung der Sünden und ewiges Leben It is not only to embrace with a believing heart all the sufferings and death of Christ, and thereby to obtain the forgiveness of sins

bekommen, sondern auch daneben durch den Heiligen Geist, der zugleich in Christo und in uns wohnet, also mit seinem gebenedeiten Leibe je mehr und mehr vereiniget werden, daß wir, obgleich Er im Himmel, und wir auf Erden sind, dennoch Fleisch von seinem Fleisch und Bein von seinen Beinen sind, und von Einem Geiste (wie die Glieder unsers Leibes von Einer Seele) ewig leben und regieret werden. and life eternal, but moreover, also, to be so united more and more to his sacred body by the Holy Ghost, who dwells both in Christ and in us, that although he is in heaven, and we on the earth, we are nevertheless flesh of his flesh and bone of his bones, and live and are governed forever by one Spirit, as members of the same body are by one soul.
Frage 77. Question 77.
Wo hat Christus verheißen, daß Er die Gläubigen so gewiß mit seinem Leib und Blut speise und tränke, als sie von diesem gebrochenen Brot essen, und von diesem Kelch trinken? Where has Christ promised that he will thus feed and nourish believers with his body and blood, as certainly as they eat of this broken bread and drink of this cup? Antwort. Answer.
In der Einsetzung des heiligen Abendmahls, welche also lautet: Unser Herr Jesus, in der Nacht, da Er verrathen ward, nahm Er das Brot, dankete, und brach's, und sprach: 'Nehmet, esset, das ist mein Leib, der für euch gebrochen wird; solches thut zu meinem Gedächtniß.'Desselben gleichen auch den Kelch, nach dem Abendmahl, und sprach: 'Dieser Kelch ist das Neue Testament in meinem Blut; solches thut, so oft ihr's trinket, zu meinem Gedächtniß.'Denn so oft ihr von diesem Brot esset, und von diesem Kelch trinket, sollt ihr des Herrn Tod verkündigen, bis daß Er kommt. Und diese Verheißung wird auch wiederholet In the institution of the Supper, which runs thus: The Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it and said: 'Take, eat, this is my body, which is broken for you; this do in remembrance of me' After the same manner also he took the cup, when he had supped, saying: 'This cup is the New Testament in my blood; this do ye as often as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.' And this promise is repeated also by St. Paul, where he says: The cup of

durch St. Paulum, da er spricht: Der Kelch der Danksagung, damit wir danksagen, ist er nicht die Gemeinschaft des Bluts Christi? Das Brot, das wir brechen, ist das nicht die Gemeinschaft des Leibes Christi? Denn Ein Brot ist's, so sind wir viele Ein Leib, dieweil wir alle Eines Brots theilhaftig sind? blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, being many, are one bread, and one body; for we are all partakers of that one bread. Frage 78. Question 78.
Wird denn aus Brot und Wein der wesentliche Leib und Blut Christi? Do, then, the bread and wine become the real body and blood of Christ? Antwort. Answer.
Nein: sondern wie das Wasser in der Taufe nicht in das Blut Christi verwandelt, oder die Abwaschung der Sünden selbst wird, deren es allein ein göttlich Wahrzeichen und Versicherung ist: also wird auch das heilige Brot im Abendmahl nicht der Leib Christi selbst, wiewohl es, nach Art und Brauch der Sacramente, der Leib Christi genennet wird. No; but as the water in Baptism is not changed into the blood of Christ, nor becomes the washing away of sins itself, being only the divine token and assurance thereof, so also in the Lord's Supper the sacred bread does not become the body of Christ itself, though agreeably to the nature and usage of sacraments it is called the body of Christ. Frage 79. Question 79.
Warum nennet denn Christus das Brot seinen Leib, und den Kelch sein Blut, oder das Neue Testament in seinem Blute, und St. Paulus die Gemeinschaft des Leibes und Blutes Jesu Christi? Why, then, doth Christ call the bread his body, and the cup his blood, or the New Testament in his blood; and St. Paul, the communion of the body and blood of Christ? Antwort. Answer.
Christus redet also nicht ohne große Ursache: nämlich, daß Er uns nicht allein damit will lehren, daß, gleich wie Brot und Wein das zeitliche Leben erhalten, also sei auch sein gekreuzigter Christ speaks thus not without great cause: namely, not only to teach us thereby that like as bread and wine sustain this temporal life, so also his crucified

Leib und vergossen Blut die wahre Speise und Trank unserer Seelen zum ewigen Leben, sondern vielmehr, daß Er uns durch dieß sichtbare Zeichen und Pfand will versichern, daß wir so wahrhaftig seines wahren Leibes und Blutes durch Wirkung des Heiligen Geistes theilhaftig werden, als wir diese heiligen Wahrzeichen mit dem leiblichen Mund zu seinem Gedächtniß empfangen, und daß all sein Leiden und Gehorsam so gewiß unser eigen sei, als hätten wir selbst in unserer eigenen Person alles gelitten und genug gethan. body and shed blood are the true meat and drink of our souls unto life eternal; but much more, by this visible sign and pledge to assure us that we are as really partakers of his true body and blood, through the working of the Holy Ghost, as we receive by the mouth of the body these holy tokens in remembrance of him; and that all his sufferings and obedience are as certainly our own as if we had ourselves suffered and done all in our own persons. (Frage 80. (Question 80.
Was ist für ein Unterschied zwischen dem Abendmahl des Herrn und der päpstlichen Messe? What difference is there between the Lord's Supper and the Popish Mass?
Antwort. Answer.
Das Abendmahl bezeuget uns, daß wir vollkommene Vergebung aller unserer Sünden haben durch das einige Opfer Jesu Christi, so Er selbst einmal am Kreuz vollbracht hat; [und daß wir durch den Heiligen Geist Christo werden eingeleibet, der jetzt mit seinem wahren Leib im Himmel zur Rechten des Vaters ist, und daselbst will angebetet werden]. Die Messe aber lehret, daß die Lebendigen und die Todten nicht durch das Leiden Christi Vergebung der Sünden haben, es sei denn, daß Christus noch täglich für sie von den Meßpriestern geopfert werde; [und daß Christus leiblich unter der Gestalt Brots und Weins sei, und derhalben The Lord's Supper testifies to us that we have full forgiveness of all our sins by the one sacrifice of Jesus Christ, which he himself has once accomplished on the cross; [and that by the Holy Ghost we are ingrafted into Christ, who with his true body is now in heaven at the right hand of the Father, and is to be there worshiped]. But the Mass teaches that the living and the dead have not forgiveness of sins through the sufferings of Christ unless Christ is still daily offered for them by the priests; [and that Christ is bodily under the form of bread and wine, and

darin soll angebetet werden]. Und ist also die Messe im Grund nichts anders, denn eine Verläugnung des einigen Opfers und Leidens Jesu Christi [und eine vermaledeite Abgötterei].) [183] is therefore to be worshiped in them]. And thus the Mass at bottom is nothing else than a denial of the one sacrifice and passion of Jesus Christ [and an accursed idolatry].) [184]
Frage 81. Question 81.
Welche sollen zum Tische des Herrn kommen? Who are to come unto the table of the Lord?
Antwort. Answer.
Die sich selbst um ihrer Sünden willen mißfallen, und doch vertrauen, daß dieselbigen ihnen verziehen, und die übrige Schwachheit mit dem Leiden und Sterben Christi bedeckt sei, begehren auch je mehr und mehr ihren Glauben zu stärken, und ihr Leben zu bessern. Die Unbußfertigen aber und Heuchler essen und trinken sich selbst das Gericht. Those who are displeased with themselves for their sins, yet trust that these are forgiven them, and that their remaining infirmity is covered by the passion and death of Christ; who also desire more and more to strengthen their faith and amend their life. But the impenitent and hypocrites eat and drink judgment to themselves.
Frage 82. Question 82.
Sollen aber zu diesem Abendmahl auch zugelassen werden, die sich mit ihrem Bekenntniß und Leben als Ungläubige und Gottlose erzeigen? Are they, then, also to be admitted to this Supper who show themselves to be, by their confession and life, unbelieving and ungodly? Antwort. Answer.
Nein: denn es wird also der Bund Gottes geschmähet, und sein Zorn über die ganze Gemeine gereizet. Derhalben die christliche Kirche schuldig ist, nach der Ordnung Christi und seiner Apostel, solche bis zur Besserung ihres No; for by this the covenant of God is profaned, and his wrath provoked against the whole congregation; wherefore the Christian Church is bound, according to the order of Christ and his Apostles, by the office

Lebens durch das Amt der Schlüssel auszuschließen. of the keys to exclude such person until they amend their life.
Frage 83. Question 83.
Was ist das Amt der Schlüssel? What is the Office of the Keys? Antwort. Answer.
Die Predigt des heiligen Evangeliums, und die christliche Bußzucht, durch welche beide Stücke das Himmelreich den Gläubigen aufgeschlossen und den Ungläubigen zugeschlossen wird: The preaching of the holy Gospel and Church discipline; by which two things the kingdom of heaven is opened to believers and shut against unbelievers. Frage 84. Question 84.
Wie wird das Himmelreich durch die Predigt des heiligen Evangeliums auf- und zugeschlossen? How is the kingdom of heaven opened and shut by the preaching of the holy Gospel?
Antwort. Answer.
Also, daß nach dem Befehl Christi allen und jeden Gläubigen verkündigt und öffentlich bezeuget wird, daß ihnen, so oft sie die Verheißung des Evangeliums mit wahrem Glauben annehmen, wahrhaftig alle ihre Sünden von Gott, um des Verdienstes Christi willen, vergeben sind; und hinwiederum allen Ungläubigen und Heuchlern, daß der Zorn Gottes und die ewige Verdammniß auf ihnen liegt, so lange sie sich nicht bekehren. Nach welchem Zeugniß des Evangelii Gott beide in diesem und dem zukünftigen Leben urtheilen will. In this way: that, according to the command of Christ, it is proclaimed and openly witnessed to believers, one and all, that as often as they accept with true faith the promise of the Gospel, all their sins are really forgiven them of God for the sake of Christ's merits; and on the contrary, to all unbelievers and hypocrites, that the wrath of God and eternal condemnation abide on them so long as they are not converted: according to which witness of the Gospel will be the judgment of God, both in this life and in that which is to come.
Frage 85. Question 85.
Wie wird das Himmelreich auf- und zugeschlossen durch die christliche Bußzucht? How is the kingdom of heaven shut and opened by Church discipline?
Antwort. Answer.
Also, daß nach dem Befehl Christi diejenigen, so unter dem christlichen In this way: that, according to the command of Christ, if any under

Namen unchristliche Lehre oder Wandel führen, nachdem sie etlichemal brüderlich vermahnet sind, und von ihren Irrthümern oder Lastern nicht abstehen, der Kirche, oder denen, so von der Kirche dazu verordnet sind, angezeiget, und so sie sich an derselben Vermahnung auch nicht kehren, von ihnen durch Verbietung der heiligen Sacramente aus der christlichen Gemeine, und von Gott selbst aus dem Reiche Christi werden ausgeschlossen; und wiederum als Glieder Christi und der Kirche angenommen, wenn sie wahre Besserung verheißen und erzeigen. the Christian name show themselves unsound either in doctrine or life, and after repeated brotherly admonition refuse to turn from their errors or evil ways, they are complained of to the Church or to its proper officers, and, if they neglect to hear them also, are by them excluded from the holy Sacraments and the Christian communion, and by God himself from the kingdom of Christ; and if they promise and show real amendment, they are again received as members of Christ and his Church. -- -- -- -- -- -- -- --
Der dritte Theil. THE THIRD PART.
Von der Dankbarkeit. OF THANKFULNESS.
Frage 86. Question 86.
Dieweil wir denn aus unserm Elend, ohne all unser Verdienst, aus Gnaden durch Christum erlöset sind, warum sollen wir gute Werke thun? Since, then, we are redeemed from our misery by grace through Christ, without any merit of ours, why must we do good works?
Antwort. Answer.
Darum, daß Christus, nachdem Er uns mit seinem Blut erkauft hat, uns auch durch seinen Heiligen Geist erneuert zu seinem Ebenbild, daß wir mit unserm ganzen Leben uns dankbar gegen Gott für seine Wohlthat erzeigen, und Er durch uns gepriesen werde. Darnach auch, daß wir bei uns selbst unsers Glaubens aus seinen Früchten gewiß seien, und mit unserm gottseligen Wandel unsern Nächsten auch Christo gewinnen. Because Christ, having redeemed us by his blood, renews us also by his holy Spirit after his own image, that with our whole life we may show ourselves thankful to God for his blessing, and that he may be glorified through us; then, also, that we ourselves may be assured of our faith by the fruits thereof, and by our godly walk may win our neighbors also to Christ.

Frage 87. Question 87.
Können denn die nicht selig werden, die sich von ihrem undankbaren, unbußfertigen Wandel zu Gott nicht bekehren? Can they, then, not be saved who do not turn to God from their unthankful, impenitent life? Antwort. Answer.
Keineswegs; denn, wie die Schrift sagt: Kein Unkeuscher, Abgöttischer, Ehebrecher, Dieb, Geiziger, Trunkenbold, Lästerer, Räuber und dergleichen, wird das Reich Gottes erben. By no means; for, as the Scripture saith, no unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God.
Frage 88. Question 88.
In wie viel Stücken stehet die wahrhaftige Buße oder Bekehrung des Menschen? In how many things does true repentance or conversion consist?
Antwort. Answer.
In zwei Stücken: in Absterbung des alten, und Auferstehung des neuen Menschen. In two things: the dying of the old man, and the quickening of the new.
Frage 89. Question 89.
Was ist die Absterbung des alten Menschen? What is the dying of the old man?
Antwort. Answer.
Sich die Sünde von Herzen lassen leid sein, und dieselbe je länger je mehr hassen und fliehen. Heartfelt sorrow for sin; causing us to hate and turn from it always more and more.
Frage 90. Question 90.
Was ist die Auferstehung des neuen Menschen? What is the quickening of the new man?
Antwort. Answer.
Herzliche Freude in Gott durch Christum, und Lust und Liebe haben, nach dem Willen Gottes in allen guten Werken zu leben. Heartfelt joy in God; causing us to take delight in living according to the will of God in all good works.
Frage 91. Question 91.
Welches sind aber gute Werke? But what are good works? Antwort. Answer.
Allein die aus wahrem Glauben nach dem Gesetz Gottes ihm zu Ehren Those only which are done from true faith, according to the law of

geschehen, und nicht die auf unser Gutdünken oder Menschen-Satzung gegründet sind. God, for his glory; and not such as rest on our own opinion or the commandments of men.
Frage 92. Question 92.
Wie lautet das Gesetz des Herrn? What is the law of God? Antwort. Answer.
Gott redet alle diese Worte: God spake all these words, saying: Das Erste Gebot. FIRST COMMANDMENT.
Ich bin der Herr, den Gott, der Ich dich aus Aegyptenland, aus dem Diensthause, geführet habe. Du sollst keine anderen Götter vor Mir haben. I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me.
Das Andere Gebot. SECOND COMMANDMENT.
Du sollst dir kein Bildniß, noch irgend ein Gleichniß machen, weder deß, das oben im Himmel, noch deß, das unten auf Erden, oder deß, das im Wasser unter der Erde ist; du sollst sie nicht anbeten, noch ihnen dienen. Denn Ich, der Herr, dein Gott, bin ein starker, eifriger Gott, der die Missethat der Väter heimsucht an den Kindern bis in's dritte und vierte Glied, derer, die Mich hassen, und thue Barmherzigkeit an vielen Tausenden, die Mich lieben und Meine Gebote halten. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them. For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments.
Das Dritte Gebot. THIRD COMMANDMENT.
Du sollst den Namen des Herrn, deines Gottes, nicht mißbrauchen, denn der Herr wird den nicht ungestraft lassen, der seinen Namen mißbraucht. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.

Das Vierte Gebot. FOURTH COMMANDMENT.
Gedenke des Sabbathtages, daß du ihn heiligest. Sechs Tage sollst du arbeiten, und alle deine Werke thun: aber am siebenten Tage ist der Sabbath des Herrn, deines Gottes; da sollst du keine Arbeit thun, noch dein Sohn, noch deine Tochter, noch dein Knecht, noch deine Magd, noch dein Vieh, noch der Fremdling, der in deinen Thoren ist; denn in sechs Tagen hat der Herr Himmel und Erde gemacht, und das Meer, und alles, was darinnen ist, und ruhete am siebenten Tage: darum segnete der Herr den Sabbathtag, und heiligte ihn. Remember the Sabbath day to keep it holy. Six days shalt thon labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.
Das Fünfte Gebot. FIFTH COMMANDMENT.
Du sollst deinen Vater und deine Mutter ehren, auf daß du lange lebest im Lande, das dir der Herr, dein Gott, giebt. Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.
Das Sechste Gebot. SIXTH COMMANDMENT.
Du sollst nicht tödten. Thou shalt not kill.
Das Siebente Gebot. SEVENTH COMMANDMENT.
Du sollst nicht ehebrechen. Thou shalt not commit adultery. Das Achte Gebot. EIGHTH COMMANDMENT.
Du sollst nicht stehlen. Thou shalt not steal.
Das Neunte Gebot. NINTH COMMANDMENT.
Du sollst kein falsch Zeugniß reden wider deinen Nächsten. Thou shalt not bear false witness against thy neighbor.
Das Zehnte Gebot. TENTH COMMANDMENT.
Laß dich nicht gelüsten deines Nächsten Hauses; laß dich nicht gelüsten deines Nächsten Weibes, Thou shalt not covet thy neighbor's house; thou shalt not covet thy neighbor's wife, nor his man-servant,

noch seines Knechts, noch seiner Magd, noch seines Ochsens, noch seines Esels, noch alles, was dein Nächster hat. nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor's. Frage 93. Question 93.
Wie werden diese Gebote getheilet? How are these Commandments divided? Antwort. Answer.
In zwei Tafeln: deren die erste in vier Geboten lehret, wie wir uns gegen Gott sollen halten; die andere in sechs Geboten, was wir unserm Nächsten schuldig sind. Into two tables: the first of which teaches us, in four commandments, what duties we owe to God; the second, in six, what duties we owe to our neighbor.
Frage 94. Question 94.
Was fordert der Herr im ersten Gebot? What does God require in the first commandment?
Antwort. Answer.
Daß ich, bei Verlierung meiner Seelen Heil und Seligkeit, alle Abgötterei, Zauberei, abergläubische Segen, Anrufung der Heiligen oder anderer Creaturen, meiden und fliehen soll, und den einigen wahren Gott recht erkennen, ihm allein vertrauen, in aller Demuth und Geduld, von ihm allein alles Gute gewarten, und ihn von ganzem Herzen lieben, fürchten, und ehren; also, daß ich ehe alle Creaturen übergebe, denn in dem Geringsten wider seinen Willen thue. That, on peril of my soul's salvation, I avoid and flee all idolatry, sorcery, enchantments, invocation of saints or of other creatures; and that I rightly acknowledge the only true God, trust in him alone, with all humility and patience expect all good from him only, and love, fear, and honor him with my whole heart; so as rather to renounce all creatures than do the least thing against his will.
Frage 95. Question 95.
Was ist Abgötterei? What is idolatry?
Antwort. Answer.
An Statt des einigen wahren Gottes, der sich in seinem Wort hat offenbaret, oder neben demselben, etwas anderes dichten oder haben, darauf der Mensch sein Vertrauen setzt. It is, instead of the one true God who has revealed himself in his Word, or along with the same, to conceive or have something else on which to place our trust.

Frage 96. Question 96.
Was will Gott im andern Gebot? What does God require in the second commandment?
Antwort. Answer.
Daß wir Gott in keinem Wege verbilden, noch auf irgend eine andere Weise, denn Er in seinem Wort befohlen hat, verehren sollen. That we in nowise make any image of God, nor worship him in any other way than he has commanded in his Word.
Frage 97. Question 97.
Soll man denn gar kein Bildniß machen? Must we, then, not make any image at all?
Antwort. Answer.
Gott kann und soll keineswegs abgebildet werden; die Creaturen aber, ob sie schon mögen abgebildet werden, so verbietet doch Gott derselben Bildniß zu machen und zu haben, daß man sie verehre, oder ihm damit diene. God may not and can not be imaged in any way; as for creatures, though they may indeed be imaged, yet God forbids the making or keeping any likeness of them, either to worship them, or by them to serve himself.
Frage 98. Question 98.
Mögen aber nicht die Bilder als der Laien Bücher in den Kirchen geduldet werden? But may not pictures be tolerated in churches as books for the laity?
Antwort. Answer.
Nein: denn wir sollen nicht weiser sein denn Gott, welcher seine Christenheit nicht durch stumme Götzen, sondern durch die lebendige Predigt seines Worts will unterwiesen haben. No; for we should not be wiser than God, who will not have his people taught by dumb idols, but by the lively preaching of his Word.
Frage 99. Question 99.
Was will das dritte Gebot? What is required in the third commandment? Antwort. Answer.
Daß wir nicht allein mit Fluchen, oder mit falschem Eid, sondern auch mit unnöthigem Schwören den Namen Gottes nicht lästern oder mißbrauchen, noch uns mit unserm Stillschweigen und Zusehen, solcher schrecklichen Sünden That we must not by cursing, or by false swearing, nor yet by unnecessary oaths, profane or abuse the name of God; nor even by our silence and connivance be partakers of these horrible sins in

theilhaftig machen; und in Summa, daß wir den heiligen Namen Gottes anders nicht, denn mit Furcht und Ehrerbietung gebrauchen, auf daß er von uns recht bekennet, angerufen, und in allen unsern Worten und Werken gepriesen werde. others; and in sum, that we use the holy name of God no otherwise than with fear and reverence, so that he may be rightly confessed and worshiped by us, and be glorified in all our words and works.
Frage 100. Question 100.
Ist denn mit Fluchen und Schwören Gottes Namen lästern so eine schwere Sünde, daß Gott auch über die zürnet, die, so viel an ihnen ist, dieselbe nicht helfen wehren und verbieten? Is, then, the profaning of God's name, by swearing and cursing, so grievous a sin that his wrath is kindled against those also who seek not, as much as in them lies, to hinder and forbid the same?
Antwort. Answer.
Ja freilich: denn keine Sünde größer ist, noch Gott heftiger erzürnet, denn Lästerung seines Namens: darum er sie auch mit dem Tode zu strafen befohlen hat. Yes, truly; for no sin is greater or more provoking to God than the profaning of his name. Wherefore he even commanded it to be punished with death.
Frage 101. Question 101.
Mag man aber auch gottselig bei dem Namen Gottes einen Eid schwören? But may we not swear by the name of God in a religious manner? Antwort. Answer.
Ja: wenn es die Obrigkeit von ihren Unterthanen oder sonst die Noth erfordert, Treue und Wahrheit zu Gottes Ehre und des Nächsten Heil dadurch zu erhalten und zu fördern. Denn solches Eidschwören ist in Gottes Wort gegründet, und derhalben von den Heiligen im alten und neuen Testament recht gebraucht worden. Yes; when the magistrate requires it, or it may be needful otherwise to maintain arid promote fidelity and truth, to the glory of God and our neighbor's good. For such swearing is grounded in God's Word, and therefore was rightly used by the saints in the Old and New Testament.
Frage 102. Question 102.
Mag man auch bei den Heiligen, oder andern Creaturen einen Eid schwören? May we swear by the saints or any other creatures? Antwort. Answer.
Nein: denn ein rechtmäßiger Eid No; for a lawful oath is a calling

ist eine Anrufung Gottes, daß Er, als der einige Herzenskündiger, der Wahrheit Zeugniß wolle geben, und mich strafen, so ich falsch schwöre, welche Ehre denn keiner Creatur gebühret. upon God, as the only searcher of hearts, to bear witness to the truth, and to punish me if I swear falsely; which honor is due to no creature.
Frage 103. Question 103.
Was will Gott im vierten Gebot? What does God require in the fourth commandment?
Antwort. Answer.
Gott will erstlich, daß das Predigtamt und Schulen erhalten werden, und ich, sonderlich am Feiertag, zu der Gemeine Gottes fleißig komme, das Wort Gottes zu lernen, die heiligen Sacramente zu gebrauchen, den Herrn öffentlich anzurufen, und das christliche Almosen zu geben. Zum andern, daß ich alle Tage meines Lebens von meinen bösen Werken feire, den Herrn durch seinen Geist in mir wirken lasse, und also den ewigen Sabbath in diesem Leben anfange. In the first place, that the ministry of the Gospel and schools be maintained; and that I, especially on the day. of rest, diligently attend church, to learn the Word of God, to use the holy Sacraments, to call publicly upon the Lord, and to give Christian alms. In the second place, that all the days of my life I rest from my evil works, allow the Lord to work in me by his Spirit, and thus begin in this life the everlasting Sabbath. Frage 104. Question 104.
Was will Gott im fünften Gebot? What does God require in the fifth commandment?
Antwort. Answer.
Daß ich meinem Vater und Mutter, und allen, die mir vorgesetzt sind, alle Ehre, Liebe und Treue beweisen, und mich aller guten Lehre und Strafe mit gebührlichem Gehorsam unterwerfen, und auch mit ihren Gebrechen Geduld haben soll, dieweil uns Gott durch ihre Hand regieren will. That I show all honor, love, and faithfulness to my father and mother, and to all in authority over me; submit myself with due obedience to all their good instruction and correction, and also bear patiently with their infirmities, since it is God's will to govern us by their hand.

Frage 105. Question 105.
Was will Gott im sechsten Gebot? What does God require in the sixth commandment?
Antwort. Answer.
Daß ich meinen Nächsten weder mit Gedanken, noch mit Worten oder Geberden, viel weniger mit der That, durch mich selbst oder Andere, schmähen, hassen, beleidigen oder tödten; sondern alle Rachgierigkeit ablegen, auch mich selbst nicht beschädigen, oder muthwillig in Gefahr begeben soll. Darum auch die Obrigkeit, dem Todtschlag zu wehren, das Schwert trägt. That I neither in thought, nor in word or look, much less in deed, revile, hate, insult, or kill my neighbor, whether by myself or by another; but lay aside all desire of revenge: moreover, that I harm not myself, nor willfully run into any danger. Wherefore, also, to restrain murder, the magistrate is armed with the sword. Frage 106. Question 106.
Redet doch dieß Gebot allein vom Tödten. But this commandment speaks only of killing.
Antwort. Answer.
Es will uns aber Gott durch Verbietung des Todtschlags lehren, daß Er die Wurzel des Todtschlags, als Neid, Haß, Zorn, Rachgierigkeit, hasset, und daß solches alles vor ihm ein heimlicher Todtschlag sei. In forbidding this, however, God means to teach ns that he abhors the root of murder -- namely, envy, hatred, anger, and desire of revenge; and that all these are in his sight hidden murder.
Frage 107. Question 107.
Ist's aber damit genug, daß wir unsern Nächsten, wie gemeldet, nicht tödten? Is it, then, enough that we do not kill our neighbor in any such way?
Antwort. Answer.
Nein: denn indem Gott Neid, Haß und Zorn verdammt, will Er von uns haben, daß wir unsern Nächsten lieben, als uns selbst, gegen ihn Geduld, Friede, Sanftmuth, Barmherzigkeit und Freundlichkeit erzeigen, seinen Schaden, so viel uns möglich, abwenden, und auch unsern Feinden Gutes thun. No; for in condemning envy, hatred, and anger, God requires us to love our neighbor as ourselves, to show patience, peace, meekness, mercy, and kindness towards him, and, so far as we have power, to prevent his hurt; also, to do good even unto our enemies.

Frage 108. Question 108.
Was will das siebente Gebot? What does the seventh commandment teach us?
Antwort. Answer.
Daß alle Unkeuschheit von Gott vermaledeiet sei, und daß wir darum ihr von Herzen feind sein, und keusch und züchtig leben sollen, es sei im heiligen Ehestand, oder außerhalb desselben. That all unchastity is accursed of God; and that we should therefore loathe it from the heart, and live chastely and modestly, whether in holy wedlock or single life. Frage 109. Question 109.
Verbietet Gott in diesem Gebot nichts mehr denn Ehebruch und dergleichen Schanden? Does God in this commandment forbid nothing more than adultery, and such like gross sins?
Antwort. Answer.
Dieweil beide unser Leib und Seele ein Tempel des Heiligen Geistes sind: so will Er, daß wir sie beide sauber und heilig bewahren; verbietet derhalben alle unkeusche Thaten, Geberden, Worte, Gedanken, Lust, und was den Menschen dazu reizen mag. Since our body and soul are both temples of the Holy Ghost, it is his will that we keep both pure and holy; for which reason he forbids all unchaste actions, gestures, words, thoughts, desires, and whatever may entice thereto. Frage 110. Question 110.
Was verbietet Gott im achten Gebot? What does God forbid in the eighth commandment.
Antwort. Answer.
Er verbietet nicht allein den Diebstahl und Räuberei, welche die Obrigkeit straft; sondern Gott nennet auch Diebstahl alle böse Stücke und Anschläge, damit wir unseres Nächsten Gut gedenken an uns zu bringen, es sei mit Gewalt oder Schein des Rechtes, als unrechtem Gewicht, Elle, Maß, Waare, Münze, Wucher, oder durch einiges Mittel, das von Gott verboten ist; dazu auch allen Geiz und unnütze Verschwendung seiner Gaben. Not only such theft and robbery as are punished by the magistrate, but God views as theft also all wicked tricks and devices whereby we seek to draw to ourselves our neighbor's goods, whether by force or with show of right, such as unjust weights, ells, measures, wares, coins, usury, or any means forbidden of God; so, moreover, all covetousness, and all useless waste of his gifts.

Frage 111. Question 111.
Was gebietet dir aber Gott in diesem Gebot? But what does God require of thee in this commandment?
Antwort. Answer.
Daß ich meines Nächsten Nutzen, wo ich kann und mag, fördere, gegen ihn also handele, wie ich wollte, daß man mit mir handelte, und treulich arbeite, auf daß ich dem Dürftigen in seiner Noth helfen möge. That I further my neighbor's good where I can and may, deal with him as I would have others deal with me, and labor faithfully that I may be able to help the poor in their need.
Frage 112. Question 112.
Was will das neunte Gebot? What is required in the ninth commandment? Antwort. Answer.
Daß ich wider Niemand falsch Zeugniß gebe, Niemand seine Worte verkehre, kein Afterreder und Lästerer sei, Niemand unverhört und leichtlich verdammen helfe; sondern allerlei Lügen und Trügen, als eigene Werke des Teufels, bei schwerem Gottes-Zorn vermeide, in Gerichts- und allen andern Handlungen die Wahrheit liebe, aufrichtig sage und bekenne, auch meines Nächsten Ehre und Glimpf, nach meinem Vermögen, rette und fördere. That I bear false witness against no one; wrest no one's words; be no backbiter or slanderer; join in condemning no one unheard and rashly: but that I avoid, on pain of God's heavy wrath, all lying and deceit, as being the proper works of the devil; in matters of judgment and justice, and in all other affairs, love, honestly speak and confess the truth; and, so far as I can, defend and promote my neighbor's good name.
Frage 113. Question 113.
Was will das zehnte Gebot? What is required in the tenth commandment? Antwort. Answer.
Daß auch die geringste Lust oder Gedanken wider irgend ein Gebot Gottes in unser Herz nimmermehr kommen; sondern wir für und für von ganzem Herzen aller Sünde feind sein, und Lust zu aller Gerechtigkeit haben sollen. That not even the least inclination or thought against any of God's commandments ever enter into our heart; but that, with our whole heart, we continually hate all sin, and take pleasure in all righteousness.

Frage 141. Question 114.
Können aber die, so zu Gott bekehret sind, solche Gebote vollkommen halten? Can those who are converted to God keep these commandments perfectly?
Antwort. Answer.
Nein; sondern es haben auch die Allerheiligsten, so lange sie in diesem Leben sind, nur einen geringen Anfang dieses Gehorsams; doch also, daß sie mit erstlichem Vorsatz, nicht allein nach etlichen, sondern nach allen Geboten Gottes anfangen zu leben. No; but even the holiest men, while in this life, have only a small beginning of this obedience, yet so that with earnest purpose they begin to live, not only according to some, but according to all the commandments of God. Frage 115. Question 115.
Warum läßt uns denn Gott also scharf die zehn Gebote predigen, wenn sie in diesem Leben Niemand halten kann. Why, then, doth God sp strictly enjoin upon us the ten commandments, since in this life no one can keep them?
Antwort. Answer.
Erstlich, auf daß wir unser ganzes Leben lang unsere sündliche Art je länger je mehr erkennen, und [so viel] [185] desto begieriger Vergebung der Sünden und Gerechtigkeit in Christo suchen. Darnach, daß wir ohne Unterlaß uns befleißigen, und Gott bitten um die Gnade des Heiligen Geistes, daß wir je länger je mehr zu dem Ebenbilde Gottes erneuert werden, bis wir das Ziel der Vollkommenheit nach diesem Leben erreichen. First, that all our life long we may learn more and more to know our sinful nature, and so the more earnestly seek forgiveness of sins and righteousness in Christ; secondly, that we may continually strive and beg from God the grace of the Holy Ghost, so as to become more and more changed into the image of God, till we attain finally to full perfection after this life.

Vom Gebet. OF PRAYER.
Frage 116. Question 116.
Warum ist den Christen das Gebet nöthig? Why is prayer necessary for Christians?
Antwort. Answer.
Darum, weil es das vornehmste Stück der Dankbarkeit ist, welche Gott von uns fordert, und weil Gott seine Gnade und Heiligen Geist allein denen will geben, die ihn mit herzlichem Seufzen ohne Unterlaß darum bitten, und ihm dafür danken. Because it is the chief part of the thankfulness which God requires of us, and because God will give his grace and Holy Spirit only to such as earnestly and without ceasing beg them from him and render thanks unto him for them.
Frage 117. Question 117.
Was gehört zu einem solchen Gebet, das Gott gefalle, und von ihm erhört werde? What belongs to such prayer as God is pleased with and will hear?
Antwort. Answer.
Erstlich, daß wir allein den einigen wahren Gott, der sich uns in seinem Wort hat geoffenbaret, um alles, das er uns zu bitten befohlen hat, von Herzen anrufen. Zum andern, daß wir unsere Noth und Elend recht gründlich erkennen, uns vor dem Angesicht seiner Majestät zu demüthigen. Zum dritten, daß wir diesen festen Grund haben, daß Er unser Gebet, unangesehen, daß wir's unwürdig sind, doch um des Herrn Christi willen gewißlich wolle erhören, wie Er uns in seinem Wort verheißen hat. First, that from the heart we call only upon the one true God, who has revealed himself to us in his Word, for all that he has commanded us to ask of him; secondly, that we thoroughly know our need and misery, so as to humble ourselves before the face of his divine majesty; thirdly, that we be firmly assured that, notwithstanding our unworthiness, he will, for the sake of Christ our Lord, certainly hear our prayer, as he has promised us in his Word. Frage 118. Question 118.
Was hat uns Gott befohlen, von ihm zu bitten? What has God commanded us to ask of him?
Antwort. Answer.
Alle geistliche und leibliche Nothdurft, welche der Herr Christus begriffen hat All things necessary for soul and body, which Christ our Lord has

in dem Gebet, das Er uns selbst gelehret. comprised in the prayer taught us by himself.
Frage 119. Question 119.
Wie lautet das Gebet des Herrn? What is the Lord's Prayer? Antwort. Answer.
Unser Vater, der du bist in den Himmeln: [186] Geheiliget werde dein Name. Dein Reich komme. Dein Wille geschehe auf Erden, wie im Himmel. Unser täglich Brot gieb uns heute. Und vergieb uns unsere Schulden, wie auch wir vergeben unsern Schuldigern. Und führe uns nicht in Versuchung, sondern erlöse uns vom Bösen. Denn dein ist das Reich, und die Kraft, und die Herrlichkeit in Ewigkeit. Amen. Our Father who art in heaven: Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, forever. Amen.
Frage 120. Question 120.
Warum hat uns Christus befohlen, Gott also anzureden: Unser Vater? Why has Christ commanded us to address God thus: Our Father? Antwort. Answer.
Daß Er gleich im Anfang unsers Gebets in uns erweck die kindliche Furcht und Zuversicht gegen Gott, welche der Grund unseres Gebets sein soll, nämlich, daß Gott unser Vater durch Christum worden sei, und wolle uns viel weniger versagen, warum wir ihn im Glauben bitten, denn unsere Väter uns irdische Dinge abschlagen. To awaken in us, at the very beginning of our prayer, that filial reverence and trust toward God which are to be the ground of our prayer; namely, that God has become our Father through Christ, and will much less deny us what we ask of him in faith than our parents refuse us earthly things.

Frage 121. Question 121.
Warum wird hinzugethan: Der du bist in den Himmeln? Why is it added: Who art in heaven?
Antwort. Answer.
Auf daß wir von der himmlichen Majestät Gottes nichts Irdisches gedenken, und von seiner Allmächtigkeit alle Nothdurft Leibes und der Seele gewarten. That we may have eo earthly thought of the heavenly majesty of God, and may expect from his almighty power all things necessary for body and soul.
Frage 122. Question 122.
Was ist die erste Bitte? What is the first petition? Antwort. Answer.
Geheiliget werde dein Name; das ist: Gieb uns erstlich, daß wir dich recht erkennen, und dich in allen deinen Werken, in welchen leuchtet deine Allmächtigkeit, Weisheit, Güte, Gerechtigkeit, Barmherzigkeit und Wahrheit, heiligen, rühmen und preisen. Darnach auch, daß wir unser ganzes Leben, Gedanken, Worte und Werke dahin richten, daß dein Name um unsertwillen nicht gelästert, sondern geehret und gepriesen werde. Hallowed be thy name. That is: Enable us rightly to know thee, and to hallow, magnify, and praise thee in all thy works, in which shine forth thy power, wisdom, goodness, justice, mercy, and truth; and likewise so to order our whole life, in thought, word, and work, that thy name may not be blasphemed, but honored and praised on our account. Frage 123. Question 123.
Was ist die andere Bitte? What is the second petition? Antwort. Answer.
Dein Reich komme; das ist, Regiere uns also durch dein Wort und Geist, daß wir uns dir je länger je mehr unterwerfen; erhalte und mehre deine Kirche, und zerstöre die Werke des Teufels und alle Gewalt, die sich wider dich erhebt, und alle bösen Rathschläge, die wider dein heiliges Wort erdacht werden, bis die Vollkommenheit deines Reichs herzukomme, Thy kingdom come. That is: So govern us by thy Word and Spirit that we may submit ourselves unto thee always more and more; preserve and increase thy Church; destroy the works of the devil, every power that exalteth itself against thee, and all wicked devices formed against thy holy Word, until the full coming of thy

darin du wirst Alles in Allen sein. kingdom, wherein thou shalt be all in all.
Frage 124. Question 124.
Was ist die dritte Bitte? What is the third petition? Antwort. Answer.
Dein Wille geschehe auf Erden, wie im Himmel; das ist: Verleihe, daß wir und alle Menschen unserem eigenen Willen absagen, und deinem allein guten Willen, ohne alles Widersprechen, gehorchen; daß also Jedermann sein Amt und Beruf so willig und treulich ausrichte, wie die Engel im Himmel. Thy will be done in earth as it is in heaven. That is: Grant that we and all men may renounce our own will, and yield ourselves, without gainsaying, to thy will, which alone is good; that so every one may fulfill his office and calling as willingly and truly as the angels do in heaven.
Frage 125. Question 125.
Was ist die vierte Bitte? What is the fourth petition? Antwort. Answer.
Gieb uns heute unser täglich Brot; das ist: Wollest uns mit aller leiblichen Nothdurft versorgen, auf daß wir dadurch erkennen, daß Du der einige Ursprung alles Guten bist, und daß ohne deinen Segen weder unsere Sorgen und Arbeit, noch deine Gaben uns gedeihen, und wir derhalben unser Vertrauen von allen Creaturen abziehen, und allein auf dich setzen. Give us this day our daily bread. That is: Be pleased to provide for all our bodily need, that we may thereby know that thou art the only fountain of all good, and that without thy blessing neither our care and labor nor thy gifts can profit us, and may therefore withdraw our trust from all creatures, and place it alone in thee. Frage 126. Question 126.
Was ist die fünfte Bitte? What is the fifth petition? Antwort. Answer.
Vergieb uns unsere Schulden, wie auch wir vergeben unseren Schuldigern; das ist: Wollest uns armen Sündern alle unsere Missethat, auch das Böse, so uns noch immerdar anhänget, um des Bluts Christi willen And forgive us our debts as we forgive our debtors. That is: Be pleased, for the sake of Christ's blood, not to impute to us, miserable sinners, our manifold transgressions, nor the evil which still

nicht zurechnen, wie auch wir dieß Zeugniß deiner Gnade in uns finden, daß unser ganzer Vorsatz ist, unserem Nächsten von Herzen zu verzeihen. always cleaves to us; as we also find this witness of thy grace in us, that it is our full purpose heartily to forgive our neighbor. Frage 127. Question 127.
Was ist die sechste Bitte? What is the sixth petition? Antwort. Answer.
Und führe uns nicht in Versuchung, sondern erlöse uns vom Bösen; das ist: Dieweil wir aus uns selbst so schwach sind, daß wir nicht einen Augenblick bestehen können, und dazu unsere abgesagten Feinde, der Teufel, die Welt, und unser eigen Fleisch, nicht aufhören uns anzufechten: so wollest Du uns erhalten und stärken durch die Kraft deines Heiligen Geistes, auf daß wir ihnen mögen festen Widerstand thun, und in diesem geistlichen Streit nicht unterliegen, bis daß wir endlich den Sieg vollkommen behalten. And lead us not into temptation, but deliver us from evil. That is: Since we are so weak in ourselves that we can not stand a moment, while our deadly enemies -- the devil, the world, and our own flesh -- assail us without ceasing, be pleased to preserve and strengthen us by the power of thy Holy Spirit, that we may make firm stand against them, and not sink in this spiritual war, until we come off at last with complete victory.
Frage 128. Question 128.
Wie beschließest du dieß Gebet? How do you close this Prayer? Antwort. Answer.
Denn dein ist das Reich, und die Kraft, und die Herrlichkeit in Ewigkeit; das ist, Solches alles bitten wir darum von Dir, weil Du, als unser König, und aller Dinge mächtig, uns alles Gute geben willst und kannst, und daß dadurch nicht wir, sondern Dein heiliger Name ewig soll gepriesen werden. For thine is the kingdom, and the power, and the glory, forever. That is: All this we ask of thee, because as our King, having power over all things, thou art both willing and able to give us all good, and that thereby not we but thy holy name may be glorified forever.

Frage 129. Question 129.
Was bedeutet das Wörtlein: Amen? What is the meaning of the word Amen? Antwort. Answer.
Amen heißt: das soll wahr und gewiß sein; denn mein Gebet viel gewisser von Gott erhöret ist, denn ich in meinem Herzen fühle, daß ich solches von ihm begehre. [187] Amen means: So shall it truly and surely be. For my prayer is much more certainly heard of God than I feel in my heart that I desire these things of him.

---

Footnotes:

[171] Kindler and Niemeyer read plurimum.

[172] Hæc ille are not in the Zurich MS.

[173] Expressions of Luther and Flacius, afterwards sanctioned by the Formula of Concord, Art. II.

[174] Execramur is omitted in Kindler's edition.

[175] Kindler reads et for ut--a typographical error.

[176] The passage inclosed in brackets was substituted by Bullinger for the following passage; 'Quæ vero Romanenses fingunt de ministeriali capite et titulo servi servorum Dei, minime recipimus. Experimur enim voces illas inanes jactari, et papam sese constituere adversarium Christi et efferre se adversus Deum, adeo ut in templo Dei sedeat ostentans se ipsum esse Deum. 2 Thess. ii.' See Niemeyer, p. 50l.

[177] For Prophetis Niemeyer reads prophetia.

[178] Kindler reads 'et abundans gratia.'

[179] Niemeyer: 'a consecrato.'

[180] See here the critical note in my German edition, p. 5.

[181] In the Apostles' Creed, Hell has the meaning of Hades, or the state and place of departed spirits; but the Heidelberg Catechism explains the descent figuratively of the vicarious sufferings on the cross.

[182] In the Apostles' Creed, Hell has the meaning of Hades, or the state and place of departed spirits; but the Heidelberg Catechism explains the descent figuratively of the vicarious sufferings on the cross.

[183] This 80th Question, as is now ascertained beyond controversy, is no part of the original Heidelberg Catechism, and was inserted by express order of the Elector Frederick III., as a counterblast to the anathemas of the Council of Trent (which closed December 4, 1563). It appeared in part in the second edition, and the passages in brackets were added in the third, with the remark at the close: 'What in the first edition was overlooked, especially on p. 55 [the place for the 80th Question in the first edition], has now been added by command of his Electoral Grace.' For further information on this famous Question, which caused even a temporary prohibition of the Catechism in the German Empire, see Vol. I., and my German edition of the Heidelberg Catechism.

[184] This 80th Question, as is now ascertained beyond controversy, is no part of the original Heidelberg Catechism, and was inserted by express order of the Elector Frederick III., as a counterblast to the anathemas of the Council of Trent (which closed December 4, 1563). It appeared in part in the second edition, and the passages in brackets were added in the third, with the remark at the close: 'What in the first edition was overlooked, especially on p. 55 [the place for the 80th Question in the first edition], has now been added by command of his Electoral Grace.' For further information on this famous Question, which caused even a temporary prohibition of the Catechism in the German Empire, see Vol. I., and my German edition of the Heidelberg Catechism.

[185] The words 'so viel' are to be found in all the German editions, but they are superseded by the following word 'desto;' they were, therefore, omitted in the Latin and English translations.

[186] The plural form 'Himmeln,' as given in the editions of 1563, 1684, and 1724, follows closely the Greek original, Matthew 6:9 (en tois ouranois; Latin, in coelis), though it is unusual in German.

[187] The first edition of 1563 (pp. 84-94), as also the third (Niemeyer, p. 424), conclude with a 'List of such important proof-texts as have been explained in the preceding Catechism.' The List contains the summary of the divine law in the words of our Lord. Matthew 22:37-40, as a mirror of repentance, with the threat, Deuteronomy 27:26; then the Apostles' Creed, the words of institution for Holy Baptism and the Lord's Supper, the Ten Commandments, and the Lord's Prayer. The large and fine pulpit edition in the 'Kurpfälzischen Kirchenordnung' of 1724 adds to it 'A Short Summary of the Catechism,' and a number of Scripture passages for all sorts and conditions of men. The second and third editions of 1563 close with a remark already noticed with reference to the 80th Question, which was wanting in the first edition. Most editions are fortified with Scripture proofs, a careful selection of which has been made for my German tercentenary edition.