Formula Concordiæ (part 3 of 4)

naturæ proprietates fieri nequeant. the attributes of the other nature. III. Proprietates divinæ naturæ sunt: esse omnipotentem, æternam., infinitam, et secundum naturæ naturalisque suæ essentiæ proprietatem, per se, ubique præsentem esse, omnia novisse, etc. Hæc omnia neque sunt, neque unquam fiunt humanæ naturæ proprietates. III. The attributes of the divine nature are: To be omnipotent, eternal, infinite, and, by attribute of nature and of its natural essence, to be every where present, to know all things, etc. All these things neither are nor ever become the attributes of the human nature. IV. Humanæ autem naturæ proprietates sunt: corpoream esse creaturam, constare came et sanguine, esse finitam et circumscriptam, pati, mori, ascendere, descendere, de loco ad locum moveri, esurire, sitire, algere, æstu affligi, et si quæ sunt similia. Hæc neque sunt, neque unquam fiunt proprietates divinæ naturæ. IV. The attributes of the human nature are: To be a corporeal creature, to consist of flesh and blood, to be finite and circumscribed, to suffer, to die, to ascend, to descend, to move from place to place, to hunger, to thirst, to suffer with cold, to be overcome by heat, and the like. These neither are nor ever become attributes of the divine nature. V. Cum vero divina et humana naturæ personaliter, hoc est, ad constituendum unum huphistamenon, sint unitæ, credimus, docemus et confitemur, unionem illam hypostaticam non esse talem copulationem, aut combinationem, cujus ratione neutra natura cum altera personaliter, hoc est, propter unionem personalem, quicquam commune habeat, qualis combinatio fit, cum duo asseres conglutinantur, ubi neuter alteri quicquam confert, aut aliquid ab altero accipit: quin potius hic summa communio est, quam Deus cum V. And inasmuch as the divine and human natures are personally united, that is, so as to constitute one huphistamenon, we believe, teach, and confess that this hypostatic union is not such a conjunction or combination as that thereby neither nature had any thing personally—that is, on account of the personal union—common with the other, such as the combination that takes place when two boards are glued together, where neither confers any thing on the other nor receives any thing from the other. But, rather, here is the highest communion which God

assumto homine vere habet, et expersonali unione, et summa ac ineffabili communione, quæ inde consequitur, totum illud promanat, quicquid humani de Deo, et quicquid divini de homine Christo dicitur et creditur. Et hanc unionem atque communionem naturarum antiquissimi Ecclesiæ Doctores similitudine ferri candentis, itemque unione corporis et animæ in homine, declararunt. truly has with the man assumed, and from the personal union and highest and ineffable communion, which thence follows, flows all of human that is said and believed of God, and all of divine that is said and believed of the man Christ. And this union and communion of the natures the most ancient doctors of the Church have illustrated by the similitude of glowing iron, and also of the union of body and soul in man. VI. Hinc etiam credimus, docemus atque confitemur, quod Deus sit homo, et homo sit Deus, id quod nequaquam ita se haberet, si divina et humana natura prorsus inter se nihil revera et reipsa communicarent. VI. Hence also we believe, teach, and confess that God is man and man is God, which would by no means be the truth if the divine and the human nature had no mutual intercommunication in very deed and truth. Quomodo enim homo, Mariæ Filius, Deus aut Filius Dei altissimi vere appellari posset, aut esset, si ipsius humanitas cum Filio Dei non esset personaliter unita, atque ita realiter, hoc est, vere et reipsa, nihil prorsus, excepto solo nudo nomine, cum ipso commune haberet? For how could a man, the son of Mary, be truly called God or the Son of God Most High, if his humanity were not personally united with the Son of God, and so had nothing really that is, in very deed and truth, common with him, the bare name alone excepted? VII. Eam ob causam credimus, docemus et confitemur, quod virgo Maria non nudum aut merum hominem duntaxat, sed verum Dei Filium conceperit et genuerit: unde recte Mater Dei et appellatur et revera est. VII. For this reason we believe, teach, and confess that the Virgin Mary did not conceive and bear a mere mail and no more, but the true Son of God; whence she is both rightly called and in very deed is the Mother of God.

VIII. Inde porro credimus, docemus et confitemur, quod non nudus homo tantum pro nobis passus, mortuus et sepultus sit, ad inferos descendant, a mortuis resurrexit, ad coelos ascenderit, et ad majestatem et omnipotentem Dei virtutem evectus fuerit: sed talis homo, cujus humana natura cum Filio Dei tam arctam ineffabilemque unionem et communicationem habet, ut cum eo una sit facta persona. VIII. Therefore, furthermore, we believe, teach, and confess that it is not a mere man only that has suffered, died and been buried for us, that has descended into Hell, has risen from the dead, has ascended into heaven, and has been raised to the majesty and omnipotent power of God; but a man, such that his human nature has with the Son of God a union and communication so strict and ineffable that he has become one person with him. IX. Quapropter vere Filius Dei pro nobis est passus, sed secundum proprietatem humanæ naturæ, quam in unitatem divinæ suæ personæ assumsit, sibique eam propriam fecit, ut videlicet pati et, Pontifex noster summus, reconciliationis nostræ cum Deo causa esse posset. Sic enim scriptum est (1 Cor. ii. 8): 'Dominum gloriæ crucifixerunt.' Et (Acts xx. 28): 'Sanguine Dei redempti sumus.' IX. Wherefore the Son of God has truly suffered for us, but according to the attribute of human nature, which he assumed into the unity of his divine person and made it proper to himself, so that he might be able to suffer and to become our great high-priest, the cause of our reconciliation with God. For so is it written (1 Cor. ii. 8): 'They crucified the Lord of glory.' And (Acts xx. 28): 'We are redeemed by the blood of God.' X. Ex eodem etiam fundamento credimus, docemus, et confitemur, Filium hominis ad dextram omnipotentis majestatis et virtutis Dei realiter, hoc est, vere et reipsa, secundum humanam suam naturam, esse exaltatum, cum homo ille in Deum assumtus fuerit, quamprimum in utero matris a Spiritu Sancto eat conceptus, ejusque humanitas X. On the same ground, also, we believe, teach, and confess that the Son of Man is really, that is, truly and in very deed, according to his human nature, exalted to the right hand of the omnipotent majesty and power of God, since that man was assumed into God when he was conceived by the Holy Ghost in the womb of his mother, and his humanity

jam tum cum Filio Dei altissimi personaliter fuerit unita. was then personally united with the Son of God Most High. XI. Eamque majestatem, ratione unionis personalis, semper Christus habuit, sed in statu suæ humiliationis sese exinanivit, qua de causa revera ætate, sapientia, et gratia apud Deum atque homines profecit. Quare majestatem illam non semper, sed quoties ipsi visum fuit, execruit, donec formam servi, non autem naturam humanam, post resurrectionem plene et prorsus deponeret, et in plenariam usurpationem, manifestationem et declarationem divinæ majestatis collocaretur, et hoc modo in gloriam suam ingrederetur (Phil. ii. 6 sqq.). Itaque jam non tantum ut Deus, verum etiam ut homo, omnia novit, omnia potest, omnibus creaturis præsens est, et omnia, quæ in cælis, in terris, et sub terra sunt, sub pedibus suis, et in manu sua habet. Hæc ita se habere, Christus ipse testatur, inquiens (Matt. xxviii. 18; John xiii. 3): 'Mihi data est omnis potestas in coelo et in terra.' Et Paulus (Eph. iv. 10) ait: 'Ascendit super omnes coelos, ut omnia impleat. Hanc suam potestatem ubique præsens exercere potest, neque quicquam illi aut impossibile est, aut ignotum. XI. And that majesty, in virtue of the personal union, Christ has always had, but in the state of his humiliation he divested himself of it, for which cause he truly grew in age, wisdom, and favor with God and men. Wherefore he did not always make use of that majesty, but as often as seemed good to him, until after the resurrection, he fully and forever laid aside the form of a servant, but not the human nature, and was established in the plenary use, manifestation, and revelation of the divine majesty, and in this manner entered into his glory (Phil. ii. 6 sqq.). Therefore now not only as God, but also as man, he knows all things, can do all things, is present to all creatures, has under his feet and in his hand all things which are in heaven, in the earth, and under the earth. That this is so, Christ himself bears witness, saying (Matt, xxviii. 18; John xiii. 3): 'All power in heaven and in earth is given unto me.' And Paul saith (Eph. iv. 10): 'He ascended up far above all heavens, that he might fill all things.' This his power, being every where present, he can exercise, nor is anything to him either impossible or unknown.

XII. Inde adeo, et quidem facillime, corpus suum verum et sanguinem suum in Sacra Coena præsens distribuere potest. Id vero non fit secundum modum et proprietatem humanæ naturæ, sed secundum modum et proprietatem dextræ Dei, ut Lutherus secundum analogiam fidei nostræ Christianæ, in Catechesi comprehensæ, loqui solet. Et hæc Christi in Sacra Coena præsentia neque physica aut terrena est, neque Capernaitica: interim tamen verissima et quidem substantialis est. Sic enim verba Testamenti Christi sonant: Hoc est, est, est corpus meum, etc. XII. Hence also, and indeed most easily, can he, being present, impart his true body and his blood in the Holy Supper. Now this is not done according to the mode and attribute of human nature, but according to the mode and attribute of the right hand of God, as Luther, according to the analogy of our Christian faith, as contained in the Catechism, is wont to speak. And this presence of Christ in the Holy Supper is neither physical or earthly, nor Capernaitic; nevertheless it is most true and indeed substantial. For so read the words of the Testament of Christ: 'This is, is, is my body,' etc. Hac nostra fide, doctrina et confessione persona Christi non solvitur, quod olim Nestorius fecit. Is enim veram communicationem idiomatum seu proprietatum utriusque naturæ. in Christo negavit, et hac ratione Christi personam solvit: quam rem D. Lutherus in libello suo de Conciliis perspicue declaravit. Neque hac pia nostra doctrina duæ in Christo naturæ, earumque proprietates confunduntur, aut in unam essentiam commiscentur (in quo errore Eutyches fuit), neque humana natura in persona Christi negatur, aut aboletur, neque altera natura in By this our faith, doctrine, and confession, the person of Christ is not severed, as of old Nestorius severed it. For he denied a true communication of the idiomata or attributes of both natures in Christ, and in this way separated the person of Christ: which thing Dr. Luther has perspicuously set forth in his book on the Councils. Nor by this godly doctrine of ours are the two natures in Christ and their attributes confounded, or mingled into one essence (as Eutyches erroneously taught), nor is the human nature in the person of Christ denied or abolished, nor the one nature changed into the other; but Christ

alteram mutatur: sed Christus verus Deus et homo in una indivisa persona est, permanetque in omnem æternitatem. Hoc post illud Trinitatis summum est mysterium, ut Apostolus (1 Tim. iii. 16) testatur, in quo solo tota nostra consolatio, vita et salus posita est. is and abides to all eternity true God and man in one undivided person. Next to the mystery of the Trinity this is the chiefest mystery, as the Apostle bears witness (1 Tim. iii. 16); on which alone all our consolation, life, and salvation depend. Negativa. Negative. Contrariæ et falsæ doctrinæ de persona Christi rejectio. Rejection of contrary and false doctrine touching the person of Christ. Repudiamus igitur atque damnamus omnes erroneos, quos jam recitabimus, articulos, eo quod Verbo Dei et sinceræ fidei nostræ Christianæ repugnent, cum videlicet sequentes errores docentur: We repudiate, therefore, and condemn all the erroneous articles which we will now recount, inasmuch as they are opposed to the Word of God and to our sound Christian faith—the errors following, to wit: I. Quod Deus et homo in Christo non constituant unam personam, sed quod alius sit Dei Filius, et alius hominis Filius, ut Nestorius deliravit. I. That God and man do not constitute one person in Christ, but that the Son of God is one and the Son of Man another, as Nestorius insanely feigned. II. Quod divina et humana naturæ in unam essentiam commixtæ sint, et humana natura in Deitatem mutata sit, ut Eutyches furenter dixit. II. That the divine and human natures are commingled into one essence, and the human nature is changed into Deity, as Eutyches has madly affirmed. III. Quod Christus non sit verus, naturalis et æternus Deus, ut Arius blasphemavit. III. That Christ is not true, natural, and eternal God, as Arius blasphemously declared. IV. Quod Christus non veram humanam naturam anima rationali et corpore constantem habuerit, ut Marcion finxit. IV. That Christ did not have a true human nature, consisting of a rational soul and of a body, as Marcion feigned.

V. Quod unio personalis faciat tantum communia nomina et communes titulos. V. That the personal union makes only common names and common titles. VI. Quod phrasis tantum et modus quidam loquendi sit, cum dicitur: Deus est homo, et homo ed Deus; siquidem Divinitas nihil cum humanitate, et humanitas nihil cum Deitate realiter, hoc est, vere et reipsa, commune habeat. VI. That it is only a phrase, and a certain mode of speaking, when it is said: God is man, and man is God; since divinity has nothing really, that is, truly and in deed, common with humanity, and humanity nothing common with Deity. VII. Quod tantum, sit verbalis, sine re ipsa, idiomatum communicatio, cum dicitur: Filium Dei pro peccatis mundi mortuum esse: Filium hominis omnipotentem factum esse. VII. That it is only a verbal communicatio idiomatum, without any corresponding fact, when it is said: The Son of God has died for the sins of the world; the Son of man has become omnipotent. VIII. Quod humana in Christo natura, eo modo, quo est Divinitas, facta sit essentia quædam infinita, et ex hoc essentiali, communicata, in humanam naturam effusa, et a Deo separata virtute et proprietate, eo modo, quo divina natura, ubique præsens sit. VIII. That the human nature in Christ has become a certain infinite essence, in the same way in which the divinity is one, and that from this essential, communicated virtue and property, effused into human nature and separate from God, it is every where present in like mode and manner with the divine nature. IX. Quod humana natura divinæ, ratione substantiæ, atque essentiæ suæ, vel proprietatum divinarum essentialium, exæquata sit. IX. That the human nature has been made equal to the divine, in respect of its substance and essence, or of the essential divine attributes. X. Quod humana natura in Christo in omnia loca coeli et terræ localiter expansa sit; quod X. That the human nature in Christ is locally spread out into all places of heaven and earth; some

ne quidem divinæ naturae, est tribuendum. thing that is not to be attributed even to the divine nature. XI. Quod Christo impossibile sit, propter humanæ naturæ proprietatem, ut simul in pluribus, quam in uno loco, nedum ubique, suo cum corpore esse possit. XI. That it is impossible for Christ, on account of the propriety of his human nature, to be in more places than one, not to say every where, with his body. XII. Quod sola humanitas pro nobis passa sit, nosque redemerit, et quod Filius Dei in passions nullam prorsus cum humanitate (reipsa) communicationem habuerit, perinde ac si id negotium nihil ad ipsum pertinuisset. XII. That the humanity alone suffered for us and redeemed us; and that the Son of God in the passion had no communication at all (in very deed) with the humanity, even as if that matter had in nowise appertained to him. XIII. Quod Filius Dei tantummodo Divinitate sua nobis in terris, in verbo, sacramentis, in omnibus denique ærumnis nostris, præsens sit, et quod hæc præsentia prorsus ad humanitatem nihil pertineat. Christo enim, postquam, nos passione et morte sua redemerit, secundum humanitatem suam nihil amplius nobiscum in terris esse negotii. XIII. That the Son of God is present to us on earth in the word, the sacraments, and in all our troubles, only by his divinity, and that this presence appertains nothing at all to the humanity. For that Christ, after he had redeemed us by his passion and death, had no longer, according to his humanity, any concern with us on earth. XIV. Quod Filius Dei, qui humanam naturam assumsit, jam post depositam servi formam, non omnia opera omnipotentiæ suæ, in et cum humanitate sua, et per eam, efficiat, sed tantum aliqua, et quidem in eo tantum loco, ubi humana natura est localiter. XIV. That the Son of God, who assumed human nature, henceforth, after having laid aside the form of a servant, does not accomplish all the works of his omnipotence in and with his humanity, and by means of it, but only some of them, and these only in that place where the human nature locally is. XV. Quod secundum humanitatem, omnipotentiæ aliarumque XV. That, according to the humanity, he is not at all capable of

proprietatum divinæ naturæ prorsus non sit capax. Idque asserere audent contra expressum testimonium Christi (Matt. xxviii. 18): 'Mihi data est omnis potestas in coelo et in terra.' Et contradicunt Paulo, qui ait (Col. ii. 9): 'In ipso inhabitat tota Divinitatis plenitudo corporaliter.' omnipotence and other properties of the divine nature. And this they dare to assert against the express testimony of Christ (Matt. xxviii. 18): 'All power is given unto me in heaven and in earth.' And they contradict Paul, who says (Col. ii. 9): 'In him dwelleth all the fullness of the Godhead bodily.' XVI. Quod Christo secundum humanitatem data quidem sit maxima potestas in coelo et in terra, videlicet major et amplior, quam omnes angeli et creaturæ acceperint: sed tamen ita, ut cum omnipotentia Dei nullam habeat communicationem, neque omnipotentia illi data sit. Itaque mediam quandam potentiam, inter omnipotentiam Dei, et inter aliarum creaturarum potentiam., fingunt, datam Christo secundum humanam ejus naturam per exaltationem; quæ minor quidem sit, quam Dei omnipotentia, major tamen omnium aliarum. creaturarum potestate. XVI. That to Christ, according to the humanity, there is given, indeed, the greatest power in heaven and in earth; that is, a power greater and more ample than all angels and creatures have received, but in such wise, nevertheless, that it has no communication with the omnipotence of God, nor that omnipotence has been given to him. And so they feign a certain middle power between the omnipotence of God and the power of other creatures, given to Christ according to his human nature by exaltation; which is less, indeed, than the omnipotence of God, yet greater than the power of all other creatures. XVII. Quod Christo secundum spiritum suum humanum certi limites positi sint, quantum videlicet ipsum scire oporteat, et quod non plus sciat, quam ipsi conveniat, et ad executionem sui officii, Judicis nimirum, necessario requiratur. XVII. That to Christ, according to his human spirit, certain limits are appointed as to how much it behooves him to know, and that he knows no more than is suitable for him, and is necessarily required for the execution of his office, to wit, as Judge. XVIII. Quod Christus ne hodie XVIII. That Christ has not even

quidem perfectam habeat cognitionem Dei, et omnium ipsius operum y cum tamen de Christo scriptum sit (Col. ii. 3): 'In ipso omnes thesauros sapientiæ et scientiæ absconditos esse.' now a perfect knowledge of God and of all his works. Whereas it is written of Christ (Col. ii. 3): 'In him are hid all the treasures of wisdom and knowledge.' XIX. Quod Christo secundum humanitatis suæ spiritum impossibile sit scire, quid ab æterno fuerit, quid jam nunc ubique fiat, et quid in omnem æternitatem sit futurum. XIX. That to Christ, according to his human spirit, it is impossible to know what has been from all eternity, what now takes place every where, and what will be to all eternity. XX. Rejicimus etiam damnamusque, quod dictum Christi (Matt. xxviii. 18): 'Mihi data est omnis potestas in coelo et in terra;' horribili et blasphema interpretatione a quibusdam depravatur in hanc sententiam: quod Christo secundum divinam suam naturam in resurrectione et ascensione ad coelos iterum restituta fuerit omnis potestas in coelo et in terra, perinde quasi, dum in statu humiliationis erat, eam potestatem, etiam secundum, Divinitatem, deposuisset et exuisset. Hac enim doctrina non modo verba Testamenti Christi falsa explicatione pervertuntur: verum etiam dudum damnatæ Arianæ hæresi via de novo sternitur, ut tandem æterna Christi Divinitas negetur, et Christus totus, quantus est, una cum salute nostra amittatur, nisi huic impiæ XX. We also reject and condemn the way in which the saying of Christ (Matt. xxviii. 18), 'All power is given unto me in heaven and in earth,' is by some, through a horrible and blasphemous interpretation, corruptly wrested to this effect: That to Christ, according to his divine nature, there was restored again at the resurrection and ascension all power in heaven and on earth; as if, forsooth, while he was in the state of humiliation he had laid aside and put off that power even according to the divine nature. For by this doctrine not only are the words of the Testament of Christ perverted by a false interpretation, but also away is prepared anew for the long-since condemned Arian heresy; so that at length the eternal divinity of Christ will be denied, and all there is of Christ, together with our salvation,

doctrinæ ex solidis Verbi Dei et fidei nostræ Catholicæ fundamentis constanter contradicatur. will be lost, unless this ungodly doctrine be steadfastly contradicted according to the solid grounds of the Word of God and of our Catholic faith. Art. IX. Art. IX. DE DESCENSU CHRISTI AD INFEROS. OF THE DESCENT OF CHRIST INTO HELL. Status Controversiæ. Statement of the Controversy. Disceptatum fuit super hoc articulo inter quosdam theologos, qui Augustanam Confessionem profitentur: quando et quomodo Dominus noster Jesus Christus, ut testatur fides nostra Catholica, ad inferos descenderit, an id ante, vel post mortem ejus factum sit. Præterea quæsitum fuit, num anima tantum, an divinitate sola, an vero anima et corpore descenderit, idque an spiritualiter, an vero corporaliter sit factum. Disputatum etiam est, num hic articulus ad passionem, an verum ad gloriosam victoriam et triumphum Christi sit referendus. There has been a dispute touching this article among certain divines who profess the Augsburg Confession: when and how our Lord Jesus Christ, as our Catholic faith attests, descended into hell? whether this came to pass before or after his death? Moreover, it has been asked whether he descended in soul only or in divinity only, or indeed in soul and body, and whether this came to pass spiritually or corporally? It has also been disputed whether this article is to be referred to the passion, or to the glorious victory and triumph of Christ. Cum autem hic fidei nostræ articulus, sicut et præcedens, neque sensibus neque ratione nostra comprehendi queat, sola autem fide acceptandus sit: unanimi consensu consulimus, de hac re non esse disputandum, sed quam simplicissime hunc articulum credendum et docendum esse. Atque Now, inasmuch as this article of our faith, as also the foregoing, can be comprehended neither by our senses nor by our reason, but is to be received by faith alone, we have by unanimous consent agreed that this matter should not be disputed about, but should be believed and taught as simply as possible. And

in hoc negotio sequamur piam D. Lutheri doctrinam, qui: hunc articulum in concione, Torgæ habita {Anno, etc. XXXIII.), pie admodum explicuit, omnes inutiles et curiosas quæstiones præcidit, atque ad piam fidei simplicitatem omnes Christianos adhortatus est. in this respect let us follow the godly teaching of Dr. Luther, who, in his discourse held at Torgau in the year 1533, unfolded this article in a most godly wise, cutting short all curious questions, and exhorting all Christians to the pious simplicity of faith. Satis enim nobis esse debet, si sciamus, Christum ad inferos descendisse, infernum omnibus credentibus destruxisse, nosque per ipsum e potestate mortis et Satanæ, ab æterna damnatione, atque adeo e faucibus inferni ereptos. Quo autem modo hæc effecta fuerint, non curiose scrutemur, sed hujus rei cognitionem alteri seculo reservemus, ubi non modo hoc mysterium, sed alia multa, in hoc vita simpliciter a nobis credita, revelabuntur, quæ captum cæcæ nostra rationis excedunt. For it ought to be enough for us to know that Christ descended into hell, that he destroyed hell for all believers, and that we through him have been snatched from the power of death and Satan, from eternal damnation, and even from the jaws of hell. But in what way these things have been brought to pass let us not curiously inquire, but let us reserve the knowledge of this thing to another world, where not only this mystery, but many other things also which in this life have been simply believed by us, shall be revealed, things which exceed the reach of our blind reason. Art. X. Art. X. DE CEREMONIIS ECCLESIASTICIS, OF ECCLESIASTICAL CEREMONIES, Quæ vulgo Adiaphora seu res mediæ et indifferentes vocantur. Which are commonly called Adiaphora, or things indifferent. Orta est etiam inter theologos Augustanæ Confessionis controversia de ceremoniis seu ritibus Ecclesiasticis, qui in Verbo Dei neque præcepti sunt, neque There has also arisen among the divines of the Augsburg Confession a controversy touching ecclesiastical ceremonies or rites, which are neither enjoined nor forbidden in the

prohibiti, sed ordinis tantum et decori gratia in Ecclesiam sunt introducti. Word of God, but have been introduced into the Church merely for the sake of order and seemliness. Status Controversiæ. Statement of the Controversy. Quæsitum fuit, num persecutionis tempore, et in casu confessionis (etiamsi adversarii nobiscum in doctrina consentire nolint) nihilominus salva conscientia aliquæ abrogatæ ceremoniæ, quæ per se indifferentes, et a Deo neque mandatæ neque prohibitæ sint, postulantibus id et urgentibus adversariis, iterum in usum revocari possint, et an hoc modo cum Pontificiis in ejusmodi ceremoniis et adiaphoris conformari recte queamus. Una pars hoc fieri posse affirmavit, altera vero negavit. It has been asked whether in time of persecution and a case of confession (even though our adversaries will not agree with us in doctrine), nevertheless with a safe conscience, certain ceremonies already abrogated, which are of themselves indifferent, and neither commanded nor forbidden by God, may, on the urgent demand of our adversaries, again be re-established in use, and whether we can in this way rightly conform with the Papists in ceremonies and adiaphora of this sort. The one part has affirmed that this might be done, the other has denied it. Affirmativa. Affirmative. Sincera doctrina et confessio de hoc Articulo. Sound doctrine and confession touching this Article. I. Ad hanc controversiam dirimendam unanimi consensu credimus, docemus, et confitemur, quod ceremoniæ sive ritus Ecclesiastici {qui Verbo Dei neque præcepti sunt, neque prohibiti, sed tantum decori et ordinis causa instituti} non sint per se cultus divinus, aut aliqua saltem pars cultus divini. Scriptum est enim (Matt. xv. 9): 'Frustra I. For the better taking away of this controversy we believe, teach, and confess, with unanimous consent, that ceremonies or ecclesiastical rites (such as in the Word of God are neither commanded nor forbidden, but have only been instituted for the sake of order and seemliness) are of themselves neither divine worship, nor even any part of divine worship. For it is written

colunt me, docentes doctrinas, mandata hominum.' (Matt. xv. 9): 'In vain they do worship me, teaching for doctrines the commandments of men.' II. Credimus, docemus, et confitemur, Ecclesiæ Dei, ubivis terrarum, et quocunque tempore, licere, pro re nata, ceremonias tales mutare, juxta eam rationem, quæ Ecclesiæ Dei utilissima, et ad ædificationem ejusdem maxime accommodata judicatur. II. We believe, teach, and confess that it is permitted to the Church of God any where on earth, and at whatever time, agreeably to occasion, to change such ceremonies, in such manner as is judged most useful to the Church of God and most suited to her edification. III. Ea tamen in re omnem levitatem fugiendam et offendicula cavenda, in primis vero infirmorum in fide rationem habendam, et iis parcendum esse censemus. III. We judge, nevertheless, that in this matter all levity should be avoided and matters of offense be guarded against, and that especially account should be taken of the weak in the faith, and forbearance shown towards them (1 Cor. viii. 9; Rom. xiv. 13). IV. Credimus, docemus, et confitemur, quod temporibus persecutionum, quando perspicua et constans confessio a nobis exigitur, hostibus Evangelii in rebus adiaphoris non sit cedendum. Sic enim Apostolus inquit (Gal. v. 1): 'Qua libertate Christus nos liberavit, in ea state, et nolite iterum jugo servitutis subjici.' Et alibi (2 Cor. vi. 14): 'Nolite jugum ducere cum infidelibus,' etc. 'Quæ enim est societas luci ad tenebras?' etc. Item (Gal. ii. 5): 'Quibus neque ad horam cessimus subjectione, ut veritas Evangelii permaneret apud vos. In IV. We believe, teach, and confess that in times of persecution, when a clear and steadfast confession is required of us, we ought not to yield to the enemies of the Gospel in things indifferent. For thus speaks the Apostle (Gal. v. 1): 'Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.' And elsewhere (2 Cor. vi. 14): 'Be not unequally yoked together with unbelievers,' etc. 'For what concord hath light with darkness?' Also (Gal. ii. 5): 'To whom we gave place by subjection, no, not for an hour; that

tali enim rerum statu non agitur jam amplius de adiaphoris, sed de veritate Evangelii, et de libertate Christiana sarta tectaque conservanda, et quomodo cavendum sit, ne manifeste idololatria confirmetur, et infirmi in fide offendantur. In hujusmodi rebus nostrum certe non est, aliquid adversariis largiri: sed officium nostrum requirit, ut piam et ingenuam confessionem edamus, et ea patienter feramus, quæ Dominus nobis ferenda imposuerit, et hostibus Verbi Dei in nos permiserit. the truth of the Gospel might remain with you.' For in such a state of things it is no longer a question of adiaphora, but of the restoration and maintenance of the truth of the Gospel and of Christian liberty, and of how care may be taken lest idolatry be manifestly strengthened and the weak in the faith be caused to stumble. In matters of this sort it is certainly not our part to concede any thing to our adversaries, but our duty requires that we should show forth a godly and frank confession, and patiently bear those things which the Lord may have laid upon us to bear, and may have suffered our enemies to do against us. V. Credimus, docemus, et confitemur, quod Ecclesia alia aliam damnare non debeat, propterea, quod hæc vel illa plus minusve externarum ceremoniarum, quas Dominus non instituit, observet; si modo in doctrina ejusque articulis omnibus, et in vero Sacramentorum usu sit inter eas consensus. Hoc enim vetus et verum dictum est: Dissonantia jejunii non dissolvit consonantiam fidei. V. We believe, teach, and confess that one Church ought not to condemn another because it observes more or less of external ceremonies, which the Lord has not instituted, provided only there be consent between them in doctrine and all the articles thereof, and in the true use of the sacraments. For so runneth the old and true saying: 'Dissimilarity of fasting does not destroy similarity of faith.' Negativa. Negative. Falsæ doctrinæ de hoc Articulo rejectio. Rejection of false doctrine touching this Article. Repudiamus atque damnamus hæc falsa et Verbo Dei contraria dogmata: We repudiate and condemn the following false dogmas as repugnant to the Word of God:

I. Quod humanæ traditiones et constitutiones, in Ecclesiasticis rebus, per se, pro cultu Dei, aut certe pro parte divini cultus sint habendæ. I. That human traditions and constitutions in things ecclesiastical are of themselves to be accounted as divine worship, or at least as a part of divine worship. II. Quando ejusmodi ceremoniæ et constitutiones Ecclesiæ Dei coactione quadam tanquam necessariæ obtruduntur, et quidem contra libertatem Christianam, quam Ecclesia Christi in rebus ejusmodi externis habet. II. When ceremonies and constitutions of this kind are by a sort of coercion obtruded upon the Church as necessary, and that contrary to the Christian liberty which the Church of Christ has in external matters of this sort. III. Cum asseritur, quod tempore persecutionis, quando clara confessio requiritur, hostibus Evangelii in observatione ejusmodi rerum adiaphorarum gratificari, et cum ipsis pacisci et consentire liceat: quæ res cum detrimento veritatis cælestis conjuncta est. III. When it is asserted that in time of persecution, when a clear confession is required, it is permitted to gratify the enemies of the Gospel in the observation of adiaphora of this sort, and to covenant and agree with them, which thing is attended with detriment of the heavenly truth. IV. Cum externæ ceremoniæ, quæ indifferentes sunt, ea opinione abrogantur, quasi Ecclesiæ Dei liberum non sit, pro re nata, ut judicaverit ad ædificationem utile esse, hanc vel illam ceremoniam, ratione libertatis Christianæ, usurpare. IV. When external ceremonies, which are indifferent, are abrogated under the opinion that it is not free to the Church of God, as occasion demands, to use this or that ceremony by the privilege of its Christian liberty as it shall judge to be useful to edification.

Art. XI. Art. XI. DE ÆTERNA PRÆDESTINATIONE ET ELECTIONE DEI. OF THE ETERNAL PREDESTINATION AND ELECTION OF GOD. De hoc articulo non quidem publice mota est controversia inter Augustanæ Confessionis Theologos: sed tamen cum hic articulus magnam piis mentibus consolationem adferat, si recte et dextre explicetur, visum est eundem in hoc scripto declarare, ne forte temporis progressu disputationes aliquæ cum offendiculo conjunctæ de hoc re exoriantur. Touching this article there has not, indeed, arisen any public controversy among the divines of the Augsburg Confession; but nevertheless, inasmuch as this article brings great consolation to pious minds, if it be rightly and skillfully expounded, it has seemed good to set forth the same in this writing, lest perchance, in process of time, certain disputations leading to offense should arise thereupon. Affirmativa. Affirmative. Sincera doctrina de hoc Articulo. Sound doctrine touching this Article. I. Primum omnium est, quod accurate observari oportet, discrimen esse inter præscientiam [Vorsehung], et prædestinationem, sive æternam electionem [ewige Wahl] Dei. I. First of all, it ought to be most accurately observed that there is a distinction between the foreknowledge and the predestination or eternal election of God. II. Præscientia enim Dei nihil aliud est, quam quod Deus omnia noverit, antequam fiant, sicut scriptum est (Dan. ii. 28): 'Est Deus in coelo, revelans mysteria, qui indicavit tibi Rex Nabuchodonosor, quæ ventura sunt in novissimis temporibus.' II. For the foreknowledge of God is nothing else than this, that God knows all things before they come to pass, as it is written (Dan. ii. 28): 'There is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days.' III. Hæc præscientia simul ad bonos et malos pertinet, sed interim non est causa mali, neque est causa peccati, quae, hominem III. This foreknowledge of God extends both to good and evil men; but nevertheless it is not the cause of evil, nor is it the cause of sin,

ad scelus impellat. Peccatum enim, ex diabolo, et ex hominis prava et mala voluntate oritur. Neque hæc Dei præscientia causa est, quod homines pereant; hoc enim sibi ipsis imputare debent: sed præscientia Dei disponit [ordnet] malum, et metas illi constituit, quousque progredi et quam diu durare debeat, idque eo dirigit, ut, licet per se malum sit, nihilominus electis Dei ad salutem cedat. impelling man to crime. For sin arises from the devil, and from the depraved and evil will of man. Nor is this foreknowledge of God the cause why men perish, for this they ought to impute to themselves. But the foreknowledge of God disposes evil and sets bounds to it, how far it may proceed and how long endure, and directs it in such wise that, though it be of itself evil, it nevertheless turns to the salvation of the elect of God. IV. Prædestinatio vero, seu æterna Dei electio, tantum ad bonos et dilectos filios Dei pertinet; et hæc est causa ipsorum salutis. Etenim eorum salutem procurat, et ea, quæ ad ipsam pertinent, disponit. Super hanc Dei prædestinationem salus nostra ita fundata est, ut inferorum portæ eam evertere nequeant (John x. 28; Matt. xvi. 18). IV. But the predestination or eternal election of God extends only to the good and beloved children of God, and this is the cause of their salvation. For it procures their salvation, and appoints those things which pertain to it. Upon this predestination of God our salvation is so founded that the gates of hell can not prevail against it (John x. 28; Matt. xvi. 18). V. Hæc Dei prædestinatio non in arcano Dei consilio est scrutanda, sed in Verbo Dei, in quo revelatur quærenda est. V. This predestination of God is not to be searched out in the hidden counsel of God, but is to be sought in the Word of God, in which it is revealed. VI. Verbum autem Dei deducit nos ad Christum, is est liber ille vitæ, in quo omnes inscripti et electi sunt, qui salutem æternam consequuntur. Sic enim scriptum est (Eph. i. 4): 'Elegit nos in Christo, ante mundi constitutionem.' VI. But the Word of God leads us to Christ, he is that book of life in which all are inscribed and elected who attain eternal salvation. For thus it is written (Eph. i. 4): 'He hath chosen us in Christ before the foundation of the world.'

VII. Christus vero omnes peccatores ad se vocat, et promittit illis levationem, et serio vult [ist ihm Ernst], ut omnes homines ad se veniant, et sibi consuli et subveniri sinant. His sese Redemptorem in verbo offert, et vult, ut verbum audiatur, et ut aures non obdurentur, nec verbum negligatur et contemnatur. Et promittit se largiturum virtutem et operationem Spiritus Sancti et auxilium divinum, ut in fide constantes permaneamus, et vitam æternam consequamur. VII. But Christ calls all sinners to him, and promises to give them rest. And he earnestly wishes that all men may come to him, and suffer themselves to be cared for and succored. To these he offers himself in the Word as a Redeemer, and wishes that the Word may be heard, and that their ears may not be hardened, nor the Word be neglected and contemned. And he promises that he will bestow the virtue and operation of the Holy Spirit and divine aid, to the end that we may abide steadfast in the faith and attain eternal life. VIII. De nostra igitur electione ad vitam æternam neque ex rationis nostræ judicio, neque ex lege Dei judicandum est, ne vel dissolutæ et Epicureæ vitæ nos tradamus, vel in desperationem incidamus. Qui enim rationis suæ judicium in hoc negotio sequuntur, in horum cordibus hæ perniciosæ cogitationes (quibus ægerrime resistere possunt) excitantur: Si (inquiunt) Deus me ad æternam salutem elegit, non potero damnari, quicquid etiam designavero. Contra vero, si non sum electus ad vitam æternam, nihil plane mihi profuerit, quantumcunque boni fecero, omnes enim conatus mei irriti erunt [es ist doch alles umsonst]. VIII. Therefore we are to judge neither by the judgment of our own reason nor by the law of God, concerning our election to eternal life, lest we either give ourselves over to a dissolute and Epicurean life or fall into desperation. For they who follow the judgment of their own reason in this matter, in their hearts arise these mischievous thoughts, which it is hard indeed for them to resist: If (say they) God has elected me to eternal salvation, I can not be damned, let me do what evil I will. But, on the other hand, if I am not elected to eternal life, all the good that I may do will advantage me nothing at all, for all my endeavors will be in vain.

IX. Vera igitur sententia de prædestinatione ex Evangelio Christi discenda est. In eo enim perspicue docetur, quod Deus omnes sub incredulitatem concluserit, ut omnium misereatur, et quod nolit quenquam perire, sed potius ut omnes convertantur, et in Christum credant (Rom. xi. 32; Ezek. xviii. 23; xxxiii. 11; 2 Pet. iii. 9; 1 John ii. 2). IX. The true opinion, therefore, concerning predestination is to be learned from the Gospel of Christ. For in it is clearly taught that 'God hath concluded all under unbelief, that he might have mercy upon all;' and that 'he is not willing that any should perish, but rather that all should be converted and believe in Christ' (Rom. xi. 32; Ezek. xviii. 23; xxxiii. 11; 2 Pet. iii. 9; 1 John ii. 2). X. Qui igitur voluntatem Dei revelatam inquirunt, eoque ordine progrediuntur, quem D. Paulus in Epistola ad Romanos secutus est {qui hominem prius deducit ad poenitentiam, ad agnitionem peccatorum, ad fidem in Christum, ad obedientiam mandatorum Dei, quam de æternæ prædestinationis mysterio loquatur), iis doctrina de prædestinatione Dei salutaris est, et maximam consolationem affert. X. Whoever, therefore, inquire into the revealed will of God, and proceed in that order which St. Paul has followed in the Epistle to the Romans (who first leads man to repentance, to the acknowledgment of his sins, to obedience to the commandments of God, before he speaks of the mystery of eternal predestination), to them the doctrine of the predestination of God is salutary, and affords very great consolation. XI. Quod vero scriptum est (Matt. xxii. 14), 'Multos quidem vocatos, paucos vero electos esse;' non ita accipiendum est, quasi Deus nolit, ut omnes salventur; sed damnationis impiorum causa est, quod Verbum Dei aut prorsus non audiant, sed contumaciter contemnant, aures obdurent, et cor indurent, et hoc modo Spiritui Sancto viam ordinariam XI. But as to the declaration (Matt. xxii. 14), 'Many are called, but few are chosen,' it is not to be so understood as if God were unwilling that all should be saved, but the cause of the damnation of the ungodly is that they either do not hear the Word of God at all, but contumaciously contemn it, stop their ears, and harden their hearts, and in this way foreclose to the

præcludant, ut opus suum in eis efficere nequeat, aut certe quod verbum auditum flocci pendant [in Wind schlagen], atque abjiciant. Quod igitur pereunt, neque Deus, neque ipsius electio, sed malitia eorum in culpa est (2 Pet. ii. 1 sqq.; Luke ii. 49, 52; Heb. xii. 25 sqq.). Spirit of God his ordinary way, so that he can not accomplish his work in them, or at least when they have heard the Word, make it of no account, and cast it away. Neither God nor his election, but their own wickedness, is to blame if they perish (2 Pet. ii. 1 sqq.; Luke ii. 49, 52; Heb. xii. 25 sqq.). XII. Huc usque homo plus in meditatione articuli de æterna Dei electione tuto progredi potest, quatenus videlicet ea in Verbo Dei est revelata. Verbum Dei enim nobis Christum, librum vitæ, proponit: is nobis per Evangelii prædicationem aperitur et evolvitur, sicut scriptum est (Rom. viii. 30): 'Quos elegit, hos vocavit.' In Christo igitur electio æterna Dei Patris est quærenda. Is in æterno suo consilio decrevit, quod præter eos, qui Filium ejus Jesum Christum agnoscunt et in eum vere credunt, neminem salvum facere velit. Reliquæ cogitationes ex animis piorum penitus excutiendæ sunt, qui non a Deo, sed ex afflatu Satanæ proficiscuntur, quibus humani generis hostis hoc agit, ut dulcissimam illam consolationem vel enervet, vel penitus e medio tollat, quam ex saluberrima hac doctrina haurire possumus, qua videlicet certi XII. So far, therefore, may a godly man proceed with safety in meditation upon the article of the eternal election of God, even as far, that is, as it is revealed in the Word of God. For the Word of God proposes to us Christ, the Book of Life which through the preaching of the Gospel is opened and spread out before us, as it is written (Rom. viii. 30): 'Whom he did predestinate, them he also called.' In Christ, therefore, is the eternal election of God the Father to be sought. He in his eternal counsel has decreed that besides those who acknowledge his Son Jesus Christ, and truly believe on him, he will save no one. Other surmisings should be wholly dismissed from the minds of the godly, because they are not of God, but of the inspiration of Satan, whereby the enemy of mankind is endeavoring either to weaken or wholly to take away that most sweet consolation which we may draw from this most wholesome doctrine:

reddimur, quod mera gratia, sine ullo nostro merito, in Christo ad vitam æternam electi simus, et quod nemo ex ipsius manibus rapere nos possit. Et hanc clementissimam electionem non nudis verbis, sed interposito jurejurando Dominus contestando confirmavit, et venerabilibus Sacramentis nobis obsignavit, quorum in summis tentationibus meminisse, et ex iis consolationem petere debemus, ut ignita Diaboli tela extinguamus. inasmuch as by it we are rendered certain that by mere grace, without any merit of our own, we are chosen in Christ to eternal life, and that no one can pluck us out of his hands. And this most merciful election the Lord hath attested and confirmed, not by mere words, but by the mediation of an oath, and hath sealed to us by the holy sacraments, which we ought to call to mind in our deepest temptations, and seek consolation from them, that we may quench all the fiery darts of the Devil. XIII. Interim tamen summo studio in eo elaboremus, ut ad normam voluntatis divinæ vitam nostram instituamus, et vocationem nostram [ut D. Petrus (2 Pet. i. 20) loquitur] firmam faciamus, neque a Dei revelato verbo latum unguem recedamus; illud enim nunquam nos fallet. XIII. Yet none the less ought we to take the utmost pains to fashion our life agreeably to the norm of the divine will, and to make our calling and election sure, as St. Peter says (2 Pet. i. 10), nor to recede a hairbreadth from the revealed Word of God; for that will never fail us. XIV. Hac brevi explicatione æternæ electionis divinæ honos suus Deo plene et in solidum tribuitur: quod videlicet, secundum voluntatis suæ propositum, mera misericordia, sine ullo nostro merito salvos nos faciat. Neque tamen hac doctrina, vel gravioribus illis animi perturbationibus, et pusillanimitati, vel Epicurismo [zur Kleinmüthigkeit oder rohem, wildem Leben] ansa præbetur. XIV. This brief explication of the eternal election of God, attributes fully and completely to God his own proper honor, showing that he saves us according to the purpose of his own will, of mere compassion, without any merit of our own. While by this doctrine no handle is given to vehement disturbances of mind and faint-heartedness, nor to Epicureanism.

Negativa. Negative. Falsæ doctrinæ de hoc Articulo rejectio. Rejection of false doctrine touching this Article. Credimus igitur et sentimus, quando doctrina de electione Dei ad vitam æternam eo modo proponitur, ut perturbatæ piæ mentes ex ea consolationem nullam capere queant, sed potius per eam in animi angustias [Kleinmüthigkeit] aut desperationem conjiciantur, aut impoenitentes in dissoluta sua vita confirmentur, quod articulus hic non ad normam verbi et voluntatis Dei, sed juxta humanæ rationis judicium, et quidem impulsu Satanæ, male et perperam tractetur. 'Quæcunque enim scripta sunt' [inquit (Rom. xv. 4) apostolus] 'ad nostram doctrinam scripta sunt, ut per patientiam et consolationem Scripturarum spem habeamus? Rejicimus itaque omnes, quos jam enumerabimus, errores. We believe, therefore, and judge that when the doctrine of God's election of men to eternal life is so propounded that godly minds can derive no consolation from it under anxiety, but are by it the rather thrown into distress of mind or desperation, or the impenitent are confirmed in their dissolute life, that this article is not then handled agreeably to the rule of the word and will of God, but according to the judgment of human reason, and that badly and falsely by the instigation of Satan. 'For whatsoever things were written aforetime' [says the apostle (Romans xv. 4)] 'were written for our learning, that we through patience and comfort of the Scriptures might have hope.' We therefore reject all the errors which we will now enumerate: I. Quod Deus nolit, ut omnes homines poenitentiam agant, et Evangelio credant. I. That God is unwilling that all men should repent and believe the Gospel. II. Quando Deus nos ad se vocat, quod non serio hoc velit, ut omnes homines ad ipsum veniant. II. That when God calls us to him, he does not earnestly wish that all men should come to him. III. Quod nolit Deus, ut omnes salventur, sed quod quidam, non ratione peccatorum suorum, verum. solo Dei consilio, proposito et voluntate, ad exitium III. That God is not willing that all men should be saved, but that some men are destined to destruction, not on account of their sins, but by the mere counsel, purpose,

destinati sint, ut prorsus salutem consequi non possint. and will of God, so that they can not in any wise attain to salvation. IV. Quod non sola Dei misericordia et sanctissimum Christi meritum, sed etiam in nobis ipsis aliqua causa sit electionis divinæ, cujus causæ ratione Deus nos ad vitam æternam elegerit. IV. That the mercy of God and the most holy merit of Christ is not the sole cause of the divine election, but that there is also some cause in us, on account of which cause God has chosen us to eternal life. Hæc dogmata omnia falsa sunt, horrenda et blasphema, iisque piis mentibus omnis prorsus consolatio eripitur, quam ex Evangelio et sacramentorum usu capere deberent, et idcirco in Ecclesia Dei nequaquam sunt ferenda. All these dogmas are false, horrid, and blasphemous, and by them all consolation is utterly taken away from godly minds, such as they ought to receive from the Gospel and the use of the sacraments, and therefore they are by no means to be borne with in the Church of God. Hæc brevis est et simplicissima articulorum controversorum explicatio, de quibus inter theologos Augustanæ Confessionis aliquandiu disceptatum et discrepantibus inter se sententiis disputatum est. Et ex hac declaratione homo pius, quamtumvis simplex, secundum analogiam Verbi Dei et Catechismi simplicem doctrinam deprehendere potest, quid verum sit, quid falsum. Non enim tantummodo sincera doctrina diserte est recitata, verum etiam contraria et falsa doctrina repudiata est et rejecta, et controversiæ illæ, offendiculorum plenæ, solide sunt decisæ atque dijudicatæ [und also die eingefallene ärgerlichen Spaltungen gründlich entschieden seind]. This is a brief and most simple explication of the controverted articles, touching which there has been, for some time, discussion among the divines of the Augsburg Confession, and touching which they have disputed among themselves with varying opinions. And from this statement and exposition a man, however unlearned, is able, according to the analogy of the Word of God, and according to the simple doctrine of the Catechism, to discover what is true and what is false. For not only has the genuine doctrine been distinctly set forth, but also the contrary and false doctrine has been repudiated and rejected, and controversies full of occasions of offense have been solidly decided and settled.

Faxit Deus omnipotens, Pater Domini nostri Jesu Christi, ut per gratiam Spiritus Sancti omnes in ipso consentientes et concordes simus, atque in consensu pio, qui ipsi probetur, constanter perseveremus. Amen. May Almighty God, the Father of our Lord Jesus Christ, grant that by the grace of the Holy Spirit we may all be harmonious and of one accord in him, and may steadfastly persevere in a godly agreement, which may be approved by him. Amen. Art. XII. Art. XII. DE ALIIS HÆRESIBUS ET SECTIS. OF OTHER HERESIES AND SECTS, [Von anderen Rotten und Secten], quæ nunquam Augustanam Confessionem sunt amplexæ. which have never embraced the Augsburg Confession. Ne tacita cogitatione hæreses illæ et sectæ nobis tribuantur, propterea, quod earum in commemorata declaratione expressam mentionem non fecimus: visum est, articulos earum ad calcem {ut dicitur) hujus scripti nude recitare, in quibus nostri temporis hæretici a veritate dissentiunt, et sinceræ nostræ, religioni et confessioni contrarium docent. Lest such heresies and sects should tacitly be attributed to us, for the reason that we have not made express mention of them in the statement given above, it has seemed good simply to recite this document at the end of their articles of belief, wherein the heretics of our time dissent from the truth, and teach contrary to our sound confession and doctrine. Errores Anabaptistarum. Errors of the Anabaptists. Anabaptistæ in multas sectas [viel Haufen] sunt divisi, quarum aliæ plures, aliæ pauciores errores defendunt: generatim [ingemein] tamen omnes talem doctrinam profitentur, quæ neque in Ecclesia, neque in politia [noch in der Polizei und weltlichem Regiment], neque in oeconomia [Haushaltung] tolerari potest. The Anabaptists are divided into many sects, of which some maintain more, some fewer errors. Nevertheless, in a general way, they all profess such a doctrine as can be tolerated neither in the Church, nor by the police and in the commonwealth, nor in daily [domestic and social] life

Articuli Anabaptistici, qui in Ecclesia ferri non possunt. Anabaptist Articles which can not be endured in the Church. I. Quod Christus carnem et sanguinem suum, non e Maria virgine assumserit, sed e coelo attulerit. I. First, that Christ did not assume his flesh and blood of the Virgin Mary, but brought them from heaven. II. Quod Christus non sit verus Deus, sed tantummodo cæteris sanctis sit superior, quia plura Spiritus Sancti dona acceperit, quam alius quispiam homo sanctus. II. That Christ is not true God, but is merely superior to other saints, because he has received more gifts of the Holy Spirit than any other holy man whatsoever. III. Quod justitia nostra coram Deo, non in solo Christi merito, sed in renovatione atque adeo in nostra propria probitate, in qua ambulemus, consistat. Ea vero Anabaptistarum justitia magna ex parte electitia et humanitus excogitata quadam sanctimonia constat, et revera nil aliud est, quam novus quidam monachatus. III. That our righteousness before God does not consist in the merit of Christ alone, but in our renewal, and thus in our own uprightness in which we walk. Now this righteousness of the Anabaptists consists in great part in a certain arbitrary and humanly devised sanctimony, and in truth is nothing else than some new sort of monkery. IV. Quod infantes non baptizati coram Deo non sint peccatores, sed justi et innocentes, et in illa sua innocentia, cum usum rationis nondum habeant, sine baptismo {quo videlicet, ipsorum opinione, non egeant) salutem consequantur. Et hoc modo rejiciunt totam de peccato originali doctrinam, reliqua etiam, quæ ex ea dependent. IV. That infants not baptized are not sinners before God, but just and innocent, and in this their innocence, when they have not as yet the use of reason, may, without baptism (of which, to wit, in the opinion of the Anabaptists, they have no need), attain unto salvation. And in this way they reject the whole doctrine of original sin, and all the consequences that follow therefrom. V. Quod infantes baptizandi non sint, donec usum rationis V. That infants ought not to be baptized until they attain the use

consequantur, et fidem suam ipsi profiteri possint. of reason, and are able themselves to profess their faith. VI. Quod Christianorum liberi eam ob causam, quia parentibus Christianis et fidelibus orti sunt (etiam præter et ante susceptum baptismum), revera sancti, et in filiorum Dei numero sint habendi. Qua de causa etiam neque Pædobaptismum magnifaciunt, neque id operam dant, ut infantes baptizentur, quod cum expressis verbis promissionis divinæ (Gen. xvii. 7 sqq. ) pugnat: ea enim tantum ad eos pertinet, qui foedus Dei observant, illudque non contemnunt. VI. That the children of Christians, ou the ground that they are sprung of Christian and believing parents (even apart from and before the receiving of baptism), are in very deed holy, and to be accounted as belonging to the children of God, for which reason they neither make much account of the baptism of children, nor take care to have their children baptized, which conflicts with the express words of the divine promise (Gen. xvii. 7 sqq.): for this only holds good to those who observe the covenant of God, and do not contemn it. VII. Quod ea non sit vera et Christiana Ecclesia, in qua aliqui adhuc peccatores reperiuntur. VII. That that is not a true Christian Church in which any sinners are yet found. VIII. Quod conciones non sint audiendæ ullæ in iis templis, in quibus aliquando Missæ Pontificiæ sunt celebratæ. VIII. That we ought not to listen to any sermons in those churches in which the Papist masses have ever been celebrated. IX. Quod homo pius nihil prorsus commercii habere debeat cum Ecclesiæ ministris, qui Evangelion Christi juxta Augustanæ Confessionis sententiam docent, et Anabaptistarum conciones ac errores reprehendunt, et quod ejusmodi Ecclesiæ ministris neque servire, neque operam locare liceat, sed quod iidem ut perversores IX. That a godly man ought to have no dealings at all with the ministers of the Church who teach the Gospel of Christ according to the tenor of the Augsburg Confession, and rebuke the preachings and errors of the Anabaptists; and that it is not lawful either to serve or to do any work for such ministers of the Church, but that they are to be

verbi divini vitandi et fugiendi sint. avoided and shunned as perverters of the divine Word. Articuli Anabaptistici, qui in Politia [in der Polizei] sunt intolerabiles. Anabaptist Articles which are intolerable in the Commonwealth. I. Quod Magistratus officium non sit, sub Novo Testamento, genus vitas, quod Deo placeat. I. That the office of the magistrate is not, under the New Testament, a condition of life that pleases God. II. Quod homo Christianus salva et illæsa conscientia officio Magistratus fungi non possit. II. That a Christian man can not discharge the office of a magistrate with a safe and quiet conscience. III. Quod homo Christianus illæsa conscientia officium Magistratus, rebus ita ferentibus, adversus improbos administrare et exequi, et subditi potestatem illam, quam Magistratus a Deo accepit, ad defensionem implorare non possint. III. That a Christian man can not with a safe conscience administer and execute the office of a magistrate, if matters so require, against the wicked, nor subjects implore for their defense that power which the magistrate has received of God. IV. Quod homo Christianus sana conscientia jusjurandum præstare, et juramento interposito obedientiam et fidem suo Principi aut Magistratui promittere nequeat. IV. That a Christian man can not with a safe conscience take an oath, nor swear obedience and fidelity to his prince or magistrate. V. Quod Magistratus, sub Novo Testamento, bona conscientia homines facinorosos capitali supplicio afficere non possit. V. That the magistrate, under the New Testament, can not with a good conscience punish criminals with death. Articuli Anabaptistici, qui in OEconomia [Haushaltung] ferri non possunt. Anabaptist Articles which can not be tolerated in daily life. I. Quod homo pius non possit conscientia salva proprium tenere I. That a godly man can not with safe conscience hold or possess