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recte [rein] docetur, et recte rightly taught [purely preached] [laut des Evangelii] admini-and the Sacraments rightly adminstrantur Sacramenta. istered [according to the Gospel].

And unto the true unity of the Church, it is sufficient to agree concerning the doctrine of the Gospel

Et ad veram unitatem Ecclesia satis est consentire de doctrina Evangelii et administratione Sacramentorum. Nec ne- and the administration of the Saccesse est ubique esse similes tra- raments. Nor is it necessary that ditiones humanas, seu ritus aut human traditions, rites, or ceremoceremonias, ab hominibus insti- nies instituted by men should be tutas. Sicut inquit Paulus alike every where, as St. Paul (Eph. iv. 5, 6): Una fides, unum saith: There is one faith, one Baptisma, unus Deus et Pater baptism, one God and Father of omnium, etc.

ART. VIII. Quid sit Ecclesia.

all.'

ART. VIII.-What the Church is.

Though the Church be properly

Quanquam Ecclesia proprie sit congregatio Sanctorum et vere the congregation of saints and true credentium: tamen, cum in hac believers, yet seeing that in this life vita multi hypocrita et mali many hypocrites and evil persons admixti sint, licet uti Sacramen- are mingled with it, it is lawful to tis, quæ per malos administran- use the Sacraments administered by tur, juxta vocem Christi (Matt. evil men, according to the voice of xxiii. 2): Sedent Scriba et Pha- Christ (Matt. xxiii. 2): The Scribes risai in Cathedra Mosi, etc. Et and the Pharisees sit in Moses' seat,' Sacramenta et verbum propter ordinationem et mandatum Christi sunt efficacia, etiamsi per malos exhibeantur.

and the words following. And the Sacraments and the Word are effectual, by reason of the institution and commandment of Christ, though they be delivered by evil men.

Damnant Donatistas et simi- They condemn the Donatists and les, qui negabant licere uti mini- such like, who denied that it was sterio malorum in Ecclesia, et lawful to use the ministry of evil

obediunt Christo; etsi in hac vita huic congregationi multi mali et hypocritæ admixti sunt usque ad novissimum judicium.

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The Wiclefites (Donatistas et Viglevistas). Apol. p. 150, Rechenb. edition.

sentiebant ministerium malorum men in the Church, and held that

inutile et inefficax esse.

the ministry of evil men is useless and without effect.

ART. IX.-Of Baptism.

Of Baptism they teach that it is necessary to salvation, and that by Baptism the grace of God is of

ART. IX.-De Baptismo. De Baptismo docent, quod sit necessarius ad salutem, quodque per Baptismum offeratur gratia Dei; et quod pueri1 sint fered, and that children are to be baptizandi, qui per Baptismum baptized, who by Baptism, being oblati Deo recipiantur in gra- offered to God, are received into tiam Dei. God's favor. Damnant Anabaptistas, qui They condemn the Anabaptists improbant Baptismum puerorum who allow not the Baptism of chilet affirmant pueros sine Bapti- dren, and affirm that children are smo2 salvos fieri. saved without Baptism.

ART. X.-De Cana Domini.

ART. X.-Of the Lord's Supper.

De Cana Domini docent, quod Of the Supper of the Lord they corpus et sanguis [wahrer Leib teach that the [true] body and und Blut] Christi vere adsint blood of Christ are truly present [unter Gestalt des Brotes und [under the form of bread and Weines], et distribuantur vescen- wine], and are [there] communitibus [da ausgetheilt und genom-cated to those that eat in the Lord's men wird] in Coena Domini; et Supper [and received]. And they improbant secus docentes [Der- disapprove of those that teach othhalben wird auch die Gegenlehr erwise [wherefore also the opposite verworfen].3 doctrine is rejected].

ART. XI. De Confessione.

De confessione docent, quod absolutio privata in Ecclesiis re

1 Edition of 1540: ‘Infantes.'

ART. XI.-Of Confession. Concerning confession, they teach that private absolution be retained

The edition of 1540 adds after Baptismo: 'et extra Ecclesiam Christi.'

In the edition of 1540 the tenth article reads thus: 'De cœna Domini docent quod cum pane et vino vere exhibeantur corpus et sanguis Christi vescentibus in Cana Domini.' The disapproval of other views is omitted. This is by far the most important departure from the original edition, and has caused much controversy. See Vol. I. p. 241.

tinenda sit, quanquam in confes- in the churches, though enumerasione non sit necessaria omni- tion of all offenses be not necesum delictorum enumeratio. Est sary in confession. For it is imenim impossibilis juxta Psalm- possible; according to the Psalm : um (xix. 12): Delicta quis intel-Who can understand his erligit? rors?"

ART. XII.-De Pænitentia.

De pænitentia docent, quod lapsis post Baptismum contingere possit remissio peccatorum, quocunque tempore cum convertuntur [zu aller Zeit, so sie zur Busse kommen]; et quod Ecclesia talibus redeuntibus ad pœnitentiam absolutionem impartiri debeat.

ART. XII.-Of Repentance. Touching repentance, they teach that such as have fallen after baptism may find remission of sins, at what time they are converted [whenever they come to repentance], and that the Church should give absolution unto such as return to repentance.

Constat autem pœnitentia proNow repentance consisteth propprie his duabus partibus: Al- erly of these two parts: One is tera est contricio seu terrores contrition, or terrors stricken into incussi conscientia agnito pec- the conscience through the accato. Altera est fides, quæ con- knowledgment of sin; the other cipitur ex Evangelio seu abso- is faith, which is conceived by the lutione, et credit propter Chri- Gospel, or absolution, and doth bestum remitti peccata, et conso-lieve that for Christ's sake sins be latur conscientiam, et ex terrori- forgiven, and comforteth the conbus liberat. Deinde sequi debent science, and freeth it from terrors. bona opera, quæ sunt fructus Then should follow good works, pœnitentiæ. which are fruits of repentance. Damnant Anabaptistas, qui They condemn the Anabaptists, negant semel justificatos posse who deny that men once justified amittere Spiritum Sanctum. can lose the Spirit of God, and do Item, qui contendunt quibus- contend that some men may attain dam tantam perfectionem in to such a perfection in this life hac vita contingere, ut peccare that they can not sin. [Here are non possint [dass diejenigen so rejected those who teach that those einst sind fromm worden, nicht who have once been holy can not

wieder fallen mögen]. Damnan- fall again.] The Novatians are tur et Novatiani, qui nolebant also condemned, who would not absolvere lapsos post Baptismum absolve such as had fallen after redeuntes ad pœnitentiam. Re- baptism, though they returned to jiciuntur et isti, qui non do- repentance. They also that do not cent remissionem peccatorum per teach that remission of sins is obfidem contingere, sed jubent nos tained by faith, and who command mereri gratiam per satisfactiones us to merit grace by satisfactions, are rejected.

nostras.

ART. XIII.-Of the Use of Sacraments. Concerning the use of the Sacraments, they teach that they were ordained, not only to be marks of profession among men, but rather

ART. XIII.-De Usu Sacramentorum. De usu Sacramentorum docent, quod Sacramenta instituta sint, non modo ut sint notæ professionis inter homines, sed magis ut sint signa et testimonia that they should be signs and testivoluntatis Dei erga nos, ad ex- monies of the will of God towards citandam et confirmandam fidem us, set forth unto us to stir up and in his, qui utuntur, proposita. confirm faith in such as use them. Itaque utendum est Sacramentis Therefore men must use Sacraita, ut fides accedat, quæ credat ments so as to join faith with them, promissionibus, quæ per Sacra- which believes the promises that menta exhibentur et ostendun- are offered and declared unto us tur. by the Sacraments.

Damnant igitur illos, qui do- Wherefore they condemn those cent, quod Sacramenta ex opere that teach that the Sacraments operato justificent, nec docent do justify by the work done, and fidem requiri in usu Sacramen- do not teach that faith which torum, quæ credat remitti pec- believes the remission of sins is requisite in the use of Sacraments.

cata.

ART. XIV.-De Ordine Ecclesiastico.

De ordine Ecclesiastico [Kir

ART. XIV.-Of Ecclesiastical Orders. Concerning Ecclesiastical Or

chen-Regiment] docent, quod nemo ders [Church Government], they debeat in Ecclesia publice docere, teach that no man should publicly

aut Sacramenta administrare, ni- in the Church teach, or administer si rite vocatus [ohne ordentlichen the Sacraments, except he be rightBeruf]. ly called [without a regular call].

ART. XV.-Of Ecclesiastical Rites. Concerning Ecclesiastical rites [made by men], they teach that those rites are to be observed which may be observed without sin,and are prof

ART. XV.-De Ritibus Ecclesiasticis. De ritibus Ecclesiasticis [von Menschen gemacht] docent, quod ritus illi servandi sint, qui sine peccato servari possunt, et prosunt ad tranquillitatem et bonum itable for tranquillity and good orordinem in Ecclesia, sicut certæ der in the Church; such as are set feria, festa et similia. De tali- holidays, feasts, and such like. Yet bus rebus tamen admonentur ho- concerning such things, men are to mines, ne conscientiæ onerentur, be admonished that consciences are tanquam talis cultus ad salutem not to be burdened as if such servnecessarius sit. ice were necessary to salvation. Admonentur etiam, quod tra- They are also to be admonished ditiones humanæ instituto ad that human traditions, instituted to placandum Deum, ad promeren- propitiate God, to merit grace, and dam gratiam et satisfaciendum make satisfaction for sins, are oppro peccatis, adversentur Evan-posed to the Gospel and the docgelio et doctrinæ fidei. Quare trine of faith. Wherefore vows vota et traditiones de cibis et and traditions concerning foods diebus, etc., institutæ ad prome- and days, and such like, instituted rendam gratiam, et satisfacien- to merit grace and make satisfacdum pro peccatis inutiles sint et tion for sins, are useless and concontra Evangelium. trary to the Gospel.

ART. XVI.-De Rebus Civilibus.

ART, XVI.-Of Civil Affairs. De rebus civilibus docent, quod Concerning civil affairs, they legitimæ ordinationes civiles sint teach that such civil ordinances as bona opera Dei, quod Christianis are lawful are good works of God; liceat gerere Magistratus, exer- that Christians may lawfully bear cere judicia, judicare res ex Im- civil office, sit in judgments, deterperatoriis et aliis præsentibus le- mine matters by the imperial laws, gibus, supplicia jure constituere, and other laws in present force,

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