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Chapter 74 of 74

CHAPTER XXX: The magistracy, of what sort soever it be, is ordained of God himself,

634 min read · Chapter 74 of 74

The magistracy, of what sort soever it be, is ordained of God himself, for the peace and quietness of mankind; and so that he should have the chief place in the world. If the magistrate be an adversary to the Church, he may hinder and disturb it very much; but if he be a friend and a member of the Church, he is a most useful and excellent member thereof; he may profit it very much, and finally may help and further it very excellently.

The chief duty of the civil magistrate is to procure and maintain peace and public tranquillity: which, doubtless, he shall never do more happily than when he shall be truly seasoned with the fear of God and true religion--namely, when he shall, after the example of the most holy kings and princes of the people of the Lord, advance the preaching of the truth, and the pure and sincere faith, and shall root out lies and all superstition, with all impiety and idolatry, and shall defend the Church of God. For indeed we teach that the care of religion does chiefly appertain to the holy magistrate.

Let him, therefore, hold the Word of God in his hands, and look that nothing be taught contrary thereunto. In like manner, let him govern the people, committed to him of God, with good laws, made according to the Word of God in his hands, and look that nothing be taught contrary thereunto. Let him hold them in discipline and in duty and in obedience. Let him exercise judgment by judging uprightly: let him not respect any man's person, or receive bribes. Let him protect widows, fatherless children, and those that be afflicted, against wrong; let him repress, yea, and cut off, such as are unjust, whether in deceit or by violence. 'For he hath not received the sword of God in vain' (Rom. xiii. 4). Therefore let him draw forth this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish or even to execute. Let him suppress stubborn heretics (who are heretics indeed), who cease not to blaspheme the majesty of God, and to trouble the Church, yea, and finally to destroy it.

And if it be necessary to preserve the safety of the people by war, let him do it in the name of God; provided he have first sought peace by all means possible, and can save his subjects in no way but by war. And while the magistrate does these things in faith, he serves God with those works which are good, and shall receive a blessing from the Lord.

We condemn the Anabaptists, who, as they deny that a Christian man should bear the office of a magistrate, deny also that any man can justly be put to death by the magistrate, or that the magistrate may make war, or that oaths should be administered by the magistrate, and such like things.

For as God will work the safety of his people by the magistrate, whom it is given to be, as it were, a father of the world, so all subjects are commanded to acknowledge this benefit of God in the magistrate. Therefore let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and equal commandments. Finally, let them pay all customs and tributes, and all other duties of the like sort, faithfully and willingly. And if the common safety of the country and justice require it, and the magistrate do of necessity make war, let them even lay down their life, and spend their blood for the common safety and defense of the magistrate; and that in the name of God, willingly, valiantly, and cheerfully. For he that opposes himself against the magistrate does provoke the wrath of God against him.

We condemn, therefore, all contemners of magistrates, rebels, enemies of the commonwealth, seditious villains, and, in a word, all such as do either openly or closely refuse to perform those duties which they owe.

The Conclusion. We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Saviour; to whom be praise and glory and thanksgiving, both now and forever. Amen. __________________________________________________________________

[2237] Lest any man should slander us, as though we did make the persons all existing together, but not all of the same essence, or else did make a God of divers natures joined together in one, you must understand this joining together so as that all the persons (though distinct one from the other in properties) be yet but one and the same whole Godhead, or so that all and every of the persons have the whole and absolute Godhead.

[2238] Understand, as concerning those things which men are bound to perform to God, and also to their neighbors.

[2239] That is, any man, although he be regenerate.

[2240] To wit, the moral law, comprehended in the Ten Commandments.

[2241] To wit, in the moral law.
[2242] To wit, the ceremonial law.

[2243] [Confirmation, with preparatory catechetical instruction, has afterwards been introduced in many Reformed churches in Europe, to supplement infant baptism.]

[2244] [According to the reading, a consecrato. But other editions read a consecratore, by him who consecrates. See p. 288.]

[2245] [It should be remembered that the Anabaptists who are so often condemned in the Lutheran and Reformed Confessions of the sixteenth century were fanatical and revolutionary in their opinions, and must not be confounded with the English and American Baptists, who arose in the seventeenth century and have grown to be one of the largest and most respectable Protestant denominations.--Ed.]

[2246] [Zwingli, although himself a friend of poetry and music, went too far at first in excluding both from the Church in Zurich; but the Reformed churches of Switzerland have long since been distinguished for excellent congregational singing in connection with poetical versions of Psalms and Christian hymns.--Ed.] __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

SYMBOLA EVANGELICA.
PARS QUARTA:

RECENT CONFESSIONAL DECLARATIONS AND TERMS OF CORPORATE CHURCH UNION.

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I. RECENT CONFESSIONAL DECLARATIONS.

During the last fifty years a strong impulse has been manifested within parts of Protestant Christendom to formulate new creeds or so to modify the creeds of the sixteenth and seventeenth centuries as to give adequate recognition to the love and fatherhood of God and the duty to carry on Christian missions, to restate such doctrines as the divine predestination, to properly emphasize the duties of human brotherhood, and also to erase polemic statements directed against Christian bodies. The impulse has been the product of modern studies of the New Testament and a reconsideration of the biblical system of doctrine, of historic research, and above all of an irenic spirit which has to a large extent displaced the habit of controversy and polemics among Christians on the matters that have divided them. The Eastern Orthodox Churches are pledged to a strict adherence to the Nicene Creed and ecclesiastical tradition as fixed by the seven councils which they accept as oecumenical: the Roman Church to the primitive creeds, tradition, and also the papal declarations so far as they bear on faith and morals. On the other hand, it is quite consistent with Protestant principles and the XXXIX Articles, the Westminster Confession, XXXI, 4, and other formulas of the sixteenth century for Protestants to modify and revise their creeds, if found necessary in the interest of truth and Christian fellowship and co-operation in the effort to spread the Gospel. __________________________________________________________________

American Congregational Declarations of Faith.

The following Statement of Doctrine was issued, 1883, by a commission of the National Council of the Congregational Churches of the U. S., appointed in St. Louis, 1880. Among the members of the commission of twenty-five were President Seelye of Amherst, Dr. Henry M. Dexter, and Professor George P. Fisher of Yale. Its duty was defined to be the preparation 'in the form of a Creed or Catechism, or both, of a simple, clear, and comprehensive exposition of the truths of the Glorious Gospel of the Blessed God, for the instruction and edification of our churches,' not to be adopted by the Council but to be sent out 'to the churches and to the world through the public press, to carry such weight of authority as the character of the Commission and the intrinsic merit of their exposition of truth may command.' See Walker: Creeds and Platforms of Congregationalism, 576-84.

Statement of Doctrine.

I. We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible;

And in Jesus Christ, His only Son, our Lord, who is of one substance with the Father; by whom all things were made;

And in the Holy Spirit, the Lord and Giver of life, who is sent from the Father and Son, and who together with the Father and Son is worshipped and glorified.

II. We believe that the Providence of God, by which He executes His eternal purposes in the government of the world, is in and over all events; yet so that the freedom and responsibility of man are not impaired, and sin is the act of the creature alone.

III. We believe that man was made in the image of God, that he might know, love, and obey God, and enjoy Him forever; that our first parents by disobedience fell under the righteous condemnation of God; and that all men are so alienated from God that there is no salvation from the guilt and power of sin except through God's redeeming grace.

IV. We believe that God would have all men return to Him; that to this end He has made Himself known, not only through the works of nature, the course of His providence, and the consciences of men, but also through supernatural revelations made especially to a chosen people, and above all, when the fulness of time was come, through Jesus Christ His Son.

V. We believe that the Scriptures of the Old and New Testaments are the record of God's revelation of Himself in the work of redemption; that they were written by men under the special guidance of the Holy Spirit; that they are able to make wise unto salvation; and that they constitute the authoritative standard by which religious teaching and human conduct are to be regulated and judged.

VI. We believe that the love of God to sinful men has found its highest expression in the redemptive work of His Son; who became man, uniting His divine nature with our human nature in one person, who was tempted like other men, yet without sin; who, by His humiliation, His holy obedience, His sufferings, His death on the cross, and His resurrection, became a perfect Redeemer; whose sacrifice of Himself for the sins of the world declares the righteousness of God, and is the sole and sufficient ground of forgiveness and of reconciliation with Him.

VII. We believe that Jesus Christ, after He had risen from the dead, ascended into heaven, where, as the one Mediator between God and man, He carries forward His work of saving men; that He sends the Holy Spirit to convict them of sin, and to lead them to repentance and faith; and that those who through renewing grace turn to righteousness, and trust in Jesus Christ as their Redeemer, receive for His sake the forgiveness of their sins, and are made the children of God.

VIII. We believe that those who are thus regenerated and justified grow in sanctified character through fellowship with Christ, the indwelling of the Holy Spirit, and obedience to the truth; that a holy life is the fruit and evidence of saving faith; and that the believer's hope of continuance in such a life is in the preserving grace of God.

IX. We believe that Jesus Christ came to establish among men the kingdom of God, the reign of truth and love, righteousness and peace; that to Jesus Christ, the Head of this kingdom, Christians are directly responsible in faith and conduct; and that to Him all have immediate access without mediatorial or priestly intervention.

X. We believe that the Church of Christ, invisible and spiritual, comprises all true believers, whose duty it is to associate themselves in churches, for the maintenance of worship, for the promotion of spiritual growth and fellowship, and for the conversion of men; that these churches, under the guidance of the Holy Scriptures and in fellowship with one another, may determine--each for itself--their organization, statements of belief, and forms of worship; may appoint and set apart their own ministers; and should cooperate in the work which Christ has committed to them for the furtherance of the gospel throughout the world.

XI. We believe in the observance of the Lord's day as a day of holy rest and worship; in the ministry of the Word; and in the two sacraments, which Christ has appointed for His church: Baptism, to be administered to believers and their children, as the sign of cleansing from sin, of union to Christ, and of the impartation of the Holy Spirit; and the Lord's Supper as a symbol of His atoning death, a seal of its efficacy, and a means whereby He confirms and strengthens the spiritual union and communion of believers with Himself.

XII. We believe in the ultimate prevalence of the kingdom of Christ over all the earth; in the glorious appearing of the great God and our Saviour Jesus Christ; in the resurrection of the dead; and in a final judgment, the issues of which are everlasting punishment and everlasting life.

The following 'Statement of Faith' was adopted by the National Council of the Congregational Churches of the U. S., in session at Kansas City, 1913, and is sometimes called the Kansas City Creed. Of the six clauses, four are given, the last two being concerned with the 'purpose' and 'membership' of the National Council. See Barton: Congregational Creeds and Covenants, 1917, p. 203 sq., often reprinted in the Year Book of the Congregational Churches. According to Dr. Barton, the Statement 'is not a series of creedal articles, but is an inclusive statement of the essential things most surely believed by Christians.'

The Congregational Churches of the United States, by delegates in National Council assembled, reserving all the rights and cherished memories belonging to this organization under its former constitution and declaring the steadfast allegiance of the churches composing the Council to the faith which our fathers confessed, which from age to age has found its expression in the historic creeds of the Church universal and of this communion, and affirming our loyalty to the basic principles of our representative democracy, hereby set forth the things most surely believed among us concerning faith, polity, and fellowship.

Faith: We believe in God the Father, infinite in wisdom, goodness and love; and in Jesus Christ, his Son, our Lord and Saviour, who, for us and our salvation, lived and died, rose again, and liveth evermore; and in the Holy Spirit, who taketh of the things of Christ and revealeth them to us, renewing, comforting and inspiring the souls of men. We are united in striving to know the will of God as taught in the Holy Scriptures, and in our purpose to walk in the ways of the Lord, made known or to be made known to us. We hold it to be the mission of the Church of Christ to proclaim the gospel to all mankind, exalting the worship of the one true God, and laboring for the progress of knowledge, the promotion of justice, the reign of peace, and the realization of human brotherhood. Depending, as did our fathers, upon the continued guidance of the Holy Spirit to lead us into all truth, we work and pray for the transformation of the world into the kingdom of God; and we look with faith for the triumph of righteousness and the life everlasting.

Polity: We believe in the freedom and responsibility of the individual soul and the right of private judgment. We hold to the autonomy of the local church and its independence of all ecclesiastical control. We cherish the fellowship of the churches united in district, state, and national bodies for counsel and co-operation in matters of common concern.

The Wider Fellowship: While affirming the liberty of our churches, and the validity of our ministry, we hold to the unity and catholicity of the Church of Christ, and will unite with all its branches in hearty co-operation; and will earnestly seek, so far as in us lies, that the prayer of our Lord for His disciples may be answered, that 'they all may be one.' __________________________________________________________________

The Presbyterian Church of England.

In 1890, the Presbyterian Synod of England adopted the XXIV. Articles of the Faith, prepared by a committee, appointed 1885. In 1892, it further adopted an Appendix of six chapters, dealing with church polity and membership, worship on the Lord's Day, civil government, and church discipline. In a letter to the editor, 1900, Dr. J. Oswald Dykes, who had a leading part in the preparation of the Articles, said that 'in drawing up the Articles, the aim has been to retain the essentials of the Reformed or Calvinistic divinity, but at the same time, to alter the point of view by placing, not the decree of election but the love of God in His Gospel in the centre, and by reverting to the Trinitarian arrangement of the older creeds.' By action of the Synod, 1892, the question is put to office-bearers, 'whether they sincerely own and believe the body of Christian doctrine set forth in the Westminster Confession and the other subordinate standards of the Church, and now more briefly expressed in the XXIV Articles, approved by the Synod, 1890.' The Articles were adopted by the Presbyterian Church of South Africa, 1897.

THE ARTICLES OF THE FAITH.

I. Of God. We believe in, and adore, one living and true God, Who is spirit, personal, infinite, and eternal, present in every place, the almighty Author and sovereign Lord of all; most blessed, most holy, and most free; perfect in wisdom, justice, truth and love; to us most merciful and gracious: unto Whom only we must cleave, Whom only we must worship and obey. To Him be glory for ever. Amen.

II. Of the Trinity. We acknowledge, with the ancient Church, the mystery of the Holy Trinity as revealed in Scripture, and believe that in the unity of the ever blessed Godhead there are three Persons, the Father, the Son, and the Holy Spirit, of one substance, equal in power and glory.

III. Of Creation. We believe that Almighty God, for His own glory and loving ends, was pleased in the beginning to create the heavens and the earth, by the Son, the Eternal Word; and, through progressive stages, to fashion and order this world, giving life to every creature; and to make man in His own image, that he might glorify and enjoy God, occupying and subduing the earth and having dominion over the creatures, to the praise of his Maker's name.

IV. Of Providence. We believe that God the Creator upholds all things by the word of His power, preserving and providing for all His creatures, according to the laws of their being; and that He, through the presence and energy of His Spirit in nature and history, disposes and governs all events for His own high design: yet is He not in any wise the author or approver of sin, neither are the freedom and responsibility of man taken away, nor have any bounds been set to the sovereign liberty of Him Who worketh when and where and how He pleaseth.

V. Of the Fall. We believe and confess that our first father, Adam, the representative head as well as common ancestor of mankind, transgressed the commandment of God through temptation of the devil, by which transgression he fell from his original state of innocence and communion with God; and so all mankind, being in him, have come under just condemnation, are subject to the penalty of death, and inherit a sinful nature, estranged from God, from which proceed all actual transgressions: and we acknowledge that out of this condition no man is able to deliver himself.

VI. Of Saving Grace. We believe and proclaim that God, Who is rich in mercy as well as of perfect justice, was moved by His great love to man to hold forth from the first a promise of redemption, which from age to age He confirmed and unfolded, and that, in the fulness of the time, He accomplished His gracious purpose by sending His Son to be the Saviour of the world: wherefore our salvation out of sin and misery is ever to be ascribed to free and sovereign grace.

VII. Of the Lord Jesus Christ. We believe in and confess, with the ancient Church, the Lord Jesus Christ, Who, being the eternal Son of God, became man by taking to Himself a true body and soul, yet without sin, being conceived by the power of the Holy Ghost, and born of the Virgin Mary; so that He is both God and Man, two whole perfect and distinct natures, the divine and the human, being inseparably joined together in one person, that He might be the Mediator between God and man, by Whom alone we must be saved.

VIII. Of the Work of Christ. We believe that the Mediator, the Lord Jesus Christ, being anointed with the Holy Spirit to proclaim and set up the Kingdom of God among men, did by His perfect life on earth, through words and deeds of grace, and by His death upon the cross, declare the Father, Whose image He is; and did fully satisfy divine justice, and obtain for us forgiveness of sins, reconciliation to God, and the gift of eternal life, through His obedience on our behalf to the law and will of His Father, even unto death, wherein, bearing our sins, He offered Himself up a sacrifice without spot to God.

IX. Of the Exaltation of Christ. We believe that Jesus Christ, being for our offences crucified, dead, and buried, saw no corruption, but was raised again on the third day, in Whose risen life we live anew, and have the pledge of a blessed resurrection; that in the same body in which He rose He ascended into heaven, where, as our High Priest, He maketh continual intercession for us; and that He sitteth at the right hand of God, Head of the Church, clothed with authority and power as Lord over all.

X. Of the Gospel. We hold fast and proclaim that God, Who willeth that all men should be saved and come to the knowledge of the truth, has, by His Son our Saviour, given commission to the Church to preach unto all nations the Gospel of His grace, wherein He freely offers to all men forgiveness and eternal life, calling on them to turn from sin, and to receive and rest by faith upon the Lord Jesus Christ.

XI. Of the Holy Spirit. We believe in the Holy Spirit, the Lord, the Giver of life, Who worketh freely as He will, without Whose quickening grace there is no salvation, and Whom the Father never withholds from any who ask for Him; and we give thanks that He has in every age moved on the hearts of men; that He spake by the prophets; that through our exalted Saviour He was sent forth in power to convict the world of sin, to enlighten the minds of men in the knowledge of Christ, and to persuade and enable them to obey the call of the Gospel; and that He abides with the Church, dwelling in every believer as the Spirit of truth, of holiness, and of comfort.

XII. Of Election and Regeneration. We humbly own and believe that God the Father, before the foundation of the world, was pleased of His sovereign grace to choose unto Himself in Christ a people, whom He gave to the Son, and to whom the Holy Spirit imparts spiritual life by a secret and wonderful operation of His power, using as His ordinary means, where years of understanding have been reached, the truths of His Word in ways agreeable to the nature of man; so that, being born from above, they are the children of God, created in Christ Jesus unto good works.

XIII. Of Justification by Faith. We believe that every one, who through the grace of the Holy Spirit repents and believes the Gospel, confessing and forsaking his sins, and humbly relying upon Christ alone for salvation, is freely pardoned and accepted as righteous in the sight of God, solely on the ground of Christ's perfect obedience and atoning sacrifice.

XIV. Of Sonship in Christ. We believe that those who receive Christ by faith are united to Him, so that they are partakers in His life, and receive of His fulness; and that they are adopted into the family of God, are made heirs with Christ, and have His Spirit abiding in them, the witness to their sonship, and the earnest of their inheritance.

XV. Of the Law and New Obedience. We believe and acknowledge that the Lord Jesus Christ has laid His people by His grace under new obligation to keep the perfect Law of God, and has by precept and example enlarged our knowledge of that Law, and illustrated the spirit of filial love in which the divine will is to be obeyed; and we bless God that the obedience of Christians, though in this Life always imperfect, yet being the fruit of their union to Christ, is accepted for His sake and well-pleasing to God.

XVI. Of Sanctification and Perseverance. We believe that the Holy Spirit dwelling to all Christ's people purifies their hearts, enabling them to do freely and cheerfully that which the will of God requires, so that in measure as they surrender themselves to the Spirit of Christ, and follow the guidance of His Word, they receive strength for daily service, and grow in holiness after the image of their Lord; or if, departing from God through unwatchfulness and neglect of prayer, any of them lapse into spiritual languor, or fall into grievous sins, yet by the mercy of God Who abideth faithful they are not cast off, but are chastened for their backsliding, and through repentance restored to His favour, so that they perish not.

XVII. Of the Church. We acknowledge one holy catholic Church, the innumerable company of saints of every age and nation, who, being united by the Holy Spirit to Christ their Head, are one body in Him, and have communion with their Lord and with one another: further, we receive it as the will of Christ that His Church on earth should exist as a visible and sacred brotherhood, consisting of those who profess faith in Jesus Christ and obedience to Him, together with their children, and organized for the confession of His name, the public worship of God, the upbuilding of the saints, and the proclamation of the Gospel; and we acknowledge, as a part, more or less pure, of this universal brotherhood, every particular Church throughout the world which professes this faith in Jesus Christ and obedience to Him, as Divine Lord and Saviour.

XVIII. Of Church Order and Fellowship. We believe that the Lord Jesus Christ, the sole Head of His Church, has appointed its worship, teaching, discipline and government to be administered according to His will revealed in Holy Scripture, by officers chosen for their fitness, and duly set apart to their office; and although the visible Church, even in its purest branch, may contain unworthy members, and is liable to err, yet believers ought not lightly to separate themselves from its communion, but are to live in fellowship with their brethren: which fellowship is to be extended, as God gives opportunity, to all who in every place call upon the name of the Lord Jesus.

XIX. Of Holy Scripture. We believe that God, Who manifests Himself in creation and providence, and especially in the spirit of man, has been pleased to reveal His mind and will for our salvation at successive periods and in various ways; and that this Revelation has been, so far as needful, committed to writing by men inspired of the Holy Spirit, in the Scriptures of the Old and New Testaments, which are therefore to be devoutly studied by all as God's written Word or message to mankind: and we reverently acknowledge the Holy Spirit speaking in the Scriptures to be the Supreme Judge in questions of faith and duty.

XX. Of the Sacraments. We acknowledge Baptism and the Lord's Supper, the two Sacraments instituted by Christ, to be of perpetual obligation, as signs and seals of the new covenant, ratified in His precious blood; through the observance of which His Church is to confess her Lord and to be visibly distinguished from the rest of the world: Baptism with water into the name of the Father and of the Son and of the Holy Ghost being the sacrament of admission into the visible Church, in which are set forth our union to Christ and regeneration by the Spirit, the remission of our sins, and our engagement to be the Lord's; and the Lord's Supper, the sacrament of communion with Christ and with His people, in which bread and wine are given and received in thankful remembrance of Him and of His sacrifice on the cross, and in which they who in faith receive the same do, after a spiritual manner, partake of the body and blood of the Lord Jesus Christ, to their comfort, nourishment, and growth in grace.

XXI. Of the Second Advent. We assuredly believe that on a day known only to God, the Lord Jesus Christ will suddenly come again from heaven with power and great glory; and we look for this second appearing of our Saviour as the blessed hope of His Church, for which we ought always to wait in sober watchfulness and diligence, that we may be found ready at His coming.

XXII. Of the Resurrection. We believe that the souls of the righteous enter at death upon a state of rest and felicity at home with the Lord; that there shall be a resurrection of the dead, both of the just and of the unjust, through the power of the Son of God; and that the bodies of all who are fallen asleep in Christ, as well as of the faithful who are alive at His coming, shall be fashioned anew and conformed to the body of His glory.

XXIII. Of the Last Judgement. We believe that God will judge the world in righteousness by Jesus Christ, before Whom all men must appear, Who shall separate the righteous from the wicked, make manifest the secrets of the heart, and render to every man according to the deeds which he hath done in the body, whether good or evil, when the wicked shall go away into eternal punishment but the righteous into eternal life.

XXIV. Of the Life Everlasting. Finally, we believe in and desire the life everlasting in which the redeemed shall receive their inheritance of glory in the kingdom of their Father, and be made fully blessed in the presence and service of God, Whom they shall see and enjoy for ever and ever. Amen. __________________________________________________________________

The Presbyterian Church in the United States of America.

The Westminster Confession underwent a limited revision, 1903, in the Presbyterian Church North, as it is popularly called. In the last period of the nineteenth century, a demand arose within the Church for such ecclesiastical action as would relieve objections to its statements on the salvation of infants and divine predestination. In 1887, the clause forbidding the marriage of a deceased wife's sister or a deceased husband's brother was struck out. The right to make changes was exercised as early as 1729, when the Synod struck out or altered the chapters on civil government. The report made by a Committee on Revision created by the General Assembly, 1891, was vetoed by the presbyteries. In 1901, the Assembly for the second time appointed a committee stipulating that its work should be 'either by modification of the text or by Declaratory Statement, it being understood that the revision shall in no wise impair the integrity of the system of doctrine set forth in our Confession of Faith and taught in the Holy Scriptures.' The committee was also instructed to prepare a Brief Statement of the Reformed Faith 'expressed, so far as possible, in untechnical terms' for the purpose 'of giving information and a better understanding of our beliefs and not with a view to its becoming a substitute or an alternative of our Confession of Faith.' It was sent forth by the Assembly. In 1906, the Assembly denied an appeal that the Brief Statement be 'used as the Creed of our Church.' [2247]

The Revision of the Westminster Confession, 1903, consists of a Declaratory Statement bearing on the subjects of God's decrees and the salvation of infants, changes in three chapters and two new chapters.

DECLARATORY STATEMENT.

While the ordination vow of ministers, ruling elders, and deacons, as set forth in the Form of Government, requires the reception and adoption of the Confession of Faith only as containing the System of Doctrine taught in the Holy Scriptures, nevertheless, seeing that the desire has been formally expressed for a disavowal by the Church of certain inferences drawn from statements in the Confession of Faith, and also for a declaration of certain aspects of revealed truth which appear at the present time to call for more explicit statement, therefore the Presbyterian Church in the United States of America does authoritatively declare as follows:

First, With reference to Chapter III. of the Confession of Faith: that concerning those who are saved in Christ, the doctrine of God's eternal decree is held in harmony with the doctrine of His love to all mankind, His gift of His Son to be the propitiation for the sins of the whole world, and His readiness to bestow His saving grace on all who seek it. That concerning those who perish, the doctrine of God's eternal decree is held in harmony with the doctrine that God desires not the death of any sinner, but has provided in Christ a salvation sufficient for all, adapted to all, and freely offered in the Gospel to all; that men are fully responsible for their treatment of God's gracious offer; that His decree hinders no man from accepting that offer; and that no man is condemned except on the ground of his sin.

Second, With reference to Chapter X., Section 3, of the Confession of Faith, that it is not to be regarded as teaching that any who die in infancy are lost. We believe that all dying in infancy are included in the election of grace, and are regenerated and saved by Christ through the Spirit, who works when and where and how He pleases.

CHANGES IN CHAPTERS.

XVI., 7. Works done by unregenerate men, although for the matter of them they may be things which God commands, and in themselves praiseworthy and useful, and although the neglect of such things is sinful and displeasing unto God; yet, because they proceed not from a heart purified by faith; nor are done in a right manner, according to His Word; nor to a right end, the glory of God; they come short of what God requires and do not make any man meet to receive the grace of God.

XXII., 3. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth. Neither may any man bind himself by oath to any thing but what is good and just, and what he believeth so to be, and what he is able and resolved to perform.

XXV., 6. The Lord Jesus Christ is the only head of the Church, and the claim of any man to be the vicar of Christ and the head of the Church, is unscriptural, without warrant in fact, and is a usurpation dishonoring to the Lord Jesus Christ. [2248]

THE ADDED CHAPTERS.

XXXIV. Of the Holy Spirit.--I. The Holy Spirit, the third person in the Trinity, proceeding from the Father and the Son, of the same substance and equal in power and glory, is, together with the Father and the Son, to be believed in, loved, obeyed, and worshiped throughout all ages.

II. He is the Lord and Giver of life, everywhere present in nature, and is the source of all good thoughts, pure desires, and holy counsels in men. By Him the Prophets were moved to speak the Word of God, and all writers of the Holy Scriptures inspired to record infallibly the mind and will of God. The dispensation of the Gospel is especially committed to Him. He prepares the way for it, accompanies it with His persuasive power, and urges its message upon the reason and conscience of men, so that they who reject its merciful offer are not only without excuse, but are also guilty of resisting the Holy Spirit.

III. The Holy Spirit, whom the Father is ever willing to give to all who ask Him, is the only efficient agent in the application of redemption. He convicts men of sin, moves them to repentance, regenerates them by His grace, and persuades and enables them to embrace Jesus Christ by faith. He unites all believers to Christ, dwells in them as their Comforter and Sanctifier, gives to them the spirit of Adoption and Prayer, and performs all those gracious offices by which they are sanctified and sealed unto the day of redemption.

IV. By the indwelling of the Holy Spirit all believers being vitally united to Christ, who is the Head, are thus united one to another in the Church, which is His body. He calls and anoints ministers for their holy office, qualifies all other officers in the Church for their special work, and imparts various gifts and graces to its members. He gives efficacy to the Word, and to the ordinances of the Gospel. By Him the Church will be preserved, increased until it shall cover the earth, purified, and at last made perfectly holy in the presence of God.

XXXV. Of the Love of God and Missions.--I. God, in infinite and perfect love, having provided in the covenant of grace, through the mediation and sacrifice of the Lord Jesus Christ, a way of life and salvation, sufficient for and adapted to the whole lost race of man, doth freely offer this salvation to all men in the Gospel.

II. In the Gospel God declares His love for the world and His desire that all men should be saved, reveals fully and clearly the only way of salvation; promises eternal life to all who truly repent and believe in Christ; invites and commands all to embrace the offered mercy; and by His Spirit accompanying the Word pleads with men to accept His gracious invitation.

III. It is the duty and privilege of every one who hears the Gospel immediately to accept its merciful provisions: and they who continue in impenitence and unbelief incur aggravated guilt and perish by their own fault.

IV. Since there is no other way of salvation than that revealed in the Gospel, and since in the divinely established and ordinary method of grace faith cometh by hearing the Word of God, Christ hath commissioned His Church to go into all the world and to make disciples of all nations. All believers are, therefore, under obligation to sustain the ordinances of religion where they are already established, and to contribute by their prayers, gifts, and personal efforts, to the extension of the kingdom of Christ throughout the whole earth. __________________________________________________________________

[2247] Min. of the Gen. Assembly, 1902, pp. 93-96; 1903, pp. 123-26. Also B. B. Warfield: six artt. in Presb. Rev., 1901, 1902; P. Schaff: Creed Revision in the Presb. Ch., N. Y., 1889, 2d ed., 1890, pp. 75. In the preface, Dr. Schaff said, 'I take my stand on the side of a revision of the Westm. Creed, in accordance with the advanced stage of theology and Christianity.'

[2248] The original runs, 'nor can the Pope of Rome in any sense be head thereof: but is that anti-Christ, that man of sin and son of perdition, that exalteth himself in the Church against Christ and all that is called God.' __________________________________________________________________

Brief Statement of the Reformed Faith, 1902.

Art. I. Of God.--We believe in the ever-living God, who is a Spirit and the Father of our spirits; infinite, eternal, and unchangeable in His being and perfections; the Lord Almighty, most just in all His ways, most glorious in holiness, unsearchable in wisdom and plenteous in mercy, full of love and compassion, and abundant in goodness and truth. We worship Him, Father, Son, and Holy Spirit, three persons in one Godhead, one in substance and equal in power and glory.

Art. II. Of Revelation.--We believe that God is revealed in nature, in history, and in the heart of man; that He has made gracious and clearer revelations of Himself to Men of God who spoke as they were moved by the Holy Spirit; and that Jesus Christ, the Word made flesh, is the brightness of the Father's glory and the express image of His person. We gratefully receive the Holy Scriptures, given by inspiration, to be the faithful record of God's gracious revelations and the sure witness to Christ, as the Word of God, the only infallible rule of faith and life.

Art. III. Of the Eternal Purpose.--We believe that the eternal, wise, holy, and loving purpose of God embraces all events, so that while the freedom of man is not taken away nor is God the author of sin, yet in His providence He makes all things work together in the fulfillment of His sovereign design and the manifestation of His glory; wherefore, humbly acknowledging the mystery of this truth, we trust in His protecting care and set our hearts to do His will.

Art. IV. Of the Creation.--We believe that God is the creator, upholder, and governor of all things; that He is above all His works and in them all; and that He made man in His own image, meet for fellowship with Him, free and able to choose between good and evil, and forever responsible to his Maker and Lord.

Art. V. Of the Sin of Man.--We believe that our first parents, being tempted, chose evil, and so fell away from God and came under the power of sin, the penalty of which is eternal death; and we confess that, by reason of this disobedience, we and all men are born with a sinful nature, that we have broken God's law, and that no man can be saved but by His grace.

Art. VI. Of the Grace of God.--We believe that God, out of His great love for the world, has given His only begotten Son to be the Saviour of sinners, and in the Gospel freely offers His all-sufficient salvation to all men. And we praise Him for the unspeakable grace wherein He has provided a way of eternal life for all mankind.

Art. VII. Of Election.--We believe that God from the beginning, in His own good pleasure, gave to His Son a people, an innumerable multitude, chosen in Christ unto holiness, service, and salvation; we believe that all who come to years of discretion can receive this salvation only through faith and repentance; and we believe that all who die in infancy, and all others given by the Father to the Son who are beyond the reach of the outward means of grace, are regenerated and saved by Christ through the Spirit, who works when and where and how He pleases.

Art. VIII. Of our Lord Jesus Christ.--We believe in and confess the Lord Jesus Christ, the only Mediator between God and Man, who being the Eternal Son of God, for us men and for our salvation became truly man, being conceived by the Holy Ghost and born of the Virgin Mary, without sin; unto us He has revealed the Father, by His Word and Spirit making known the perfect will of God; for us He fulfilled all righteousness and satisfied eternal justice, offering Himself a perfect sacrifice upon the cross to take away the sin of the world; for us He rose from the dead and ascended into heaven, where He ever intercedes for us; in our hearts, joined to Him by faith, He abides forever as the indwelling Christ; over us, and over all for us, He rules; wherefore, unto Him we render love, obedience, and adoration as our Prophet, Priest, and King forever.

Art. IX. Of Faith and Repentance.--We believe that God pardons our sins and accepts us as righteous solely on the ground of the perfect obedience and sacrifice of Christ received by faith alone; and that this saving faith is always accompanied by repentance, wherein we confess and forsake our sins with full purpose of, and endeavour after, a new obedience to God.

Art. X. Of the Holy Spirit.--We believe in the Holy Spirit, the Lord and Giver of Life, who moves everywhere upon the hearts of men, to restrain them from evil and to incite them unto good, and whom the Father is ever willing to give unto all who ask Him. We believe that He has spoken by holy men of God in making known His truth to men for their salvation; that, through our exalted Saviour, He was sent forth in power to convict the world of sin, to enlighten men's minds in the knowledge of Christ, and to persuade and enable them to obey the call of the Gospel; and that He abides with the Church, dwelling in every believer as the spirit of truth, of holiness, and of comfort.

Art. XI. Of the New Birth and the New Life.--We believe that the Holy Spirit only is the author and source of the new birth; we rejoice in the new life, wherein He is given unto us as the seal of sonship in Christ, and keeps loving fellowship with us, helps us in our infirmities, purges us from our faults, and ever continues His transforming work in us until we are perfected in the likeness of Christ, in the glory of the life to come.

Art. XII. Of the Resurrection and the Life to Come.--We believe that in the life to come the spirits of the just, at death made free from sin, enjoy immediate communion with God and the vision of His glory; and we confidently look for the general resurrection at the last day, when the bodies of those who sleep in Christ shall be fashioned in the likeness of the glorious body of their Lord, with whom they shall live and reign forever.

Art. XIII. Of the Law of God.--We believe that the law of God, revealed in the Ten Commandments, and more clearly disclosed in the words of Christ, is forever established in truth and equity, so that no human work shall abide except it be built on this foundation. We believe that God requires of every man to do justly, to love mercy, and to walk humbly with his God; and that only through this harmony with the will of God shall be fulfilled that brotherhood of man wherein the kingdom of God is to be made manifest.

Art. XIV. Of the Church and the Sacraments.--We believe in the Holy Catholic Church of which Christ is the only Head. We believe that the Church Invisible consists of all the redeemed, and that the Church Visible embraces all who profess the true religion together with their children. We receive to our communion all who profess and obey Christ as their divine Lord and Saviour, and we hold fellowship with all believers in Him. We receive the sacraments of Baptism and the Lord's Supper, alone divinely established and committed to the Church, together with the Word, as means of grace; made effectual only by the Holy Spirit, and always to be used by Christians with prayer and praise to God.

Art. XV. Of the Last Judgment.--We believe that the Lord Jesus Christ will come again in glorious majesty to judge the world and to make a final separation between the righteous and the wicked. The wicked shall receive the eternal award of their sins, and the Lord will manifest the glory of His mercy in the salvation of His people and their entrance upon the full enjoyment of eternal life.

Art. XVI. Of Christian Service and the Final Triumph.--We believe that it is our duty, as servants and friends of Christ, to do good unto all men, to maintain the public and private worship of God, to hallow the Lord's Day, to preserve the sanctity of the family, to uphold the just authority of the state, and so to live in all honesty, purity, and charity, that our lives shall testify of Christ. We joyfully receive the word of Christ, bidding His people go into all the world and make disciples of all nations, and declare unto them that God was in Christ reconciling the world unto Himself, and that He will have all men to be saved and to come to the knowledge of the truth. We confidently trust that by His power and grace, all His enemies and ours shall be finally overcome, and the kingdoms of this world be made the kingdom of our God and His Christ. In this faith we abide; in this service we labor; and in this hope we pray. Even so, come, Lord Jesus. __________________________________________________________________

The Confessional Statement of the United Presbyterian Church of North America.

In 1925, the United Presbyterian Church of North America adopted a Confessional Statement which stands for the boldest official attempt within the Presbyterian family of Churches to restate the Reformed theology of the sixteenth century. It contains forty-four articles, whereas the Westminster Confession contains thirty-three articles. Some of the Westminster headings are omitted, such as 'of effectual calling,' of 'God's eternal decree,' and 'of the perseverance of saints,' and statements of similar or the same import are given under such headings as 'of the divine purpose,' 'of the Gospel call,' and 'of the security of believers.' The Confessional Statement omits for the most part distinctly theological and technical language, but accompanies all its articles with elaborate Scripture texts. Such expressions as elect persons, elect infants, foreordained, imputed, decree of election, covenant of works, covenant of grace, are not repeated, but in their stead such expressions are used as believers, children of God, chosen of God. The Assembly's act making the Statement law provides that 'wherever the Confession deviates from the Westminster standards, its declarations are to prevail.' The Preamble is as follows:

The United Presbyterian Church of North America declares afresh its adherence to the Westminster Confession of Faith and Catechisms, Larger and Shorter, as setting forth the system of doctrine taught in the Scriptures, which are the only infallible and final rule of faith and practice. Along with this it affirms the right and duty of a living Church to restate its faith from time to time so as to display any additional attainments in truth it may have made under the guidance of the Holy Spirit. Accordingly, by constitutional action consummated June 2, 1925, it adopted the following Confessional Statement. This Statement contains the substance of the Westminster symbols, together with certain present-day convictions of the United Presbyterian Church.

The articles treat of God, divine revelation, Holy Scripture, the divine purpose, creation, providence, angels, the sin of man, salvation, election, God the Father, the Lord Jesus Christ, the Holy Spirit, the atonement, the Gospel call, regeneration, saving faith, repentance, justification, adoption, sanctification, union with Christ, the security of believers, assurance, the law of God, the study of God's Word, prayer, praise, Sabbath observance, the sacraments, lawful oaths and vows, the Church, Church order, the ministry, Church fellowship, the family, civil government, the social order, the intermediate state, the second advent, the resurrection, the judgment, the life everlasting, Christian service and the final triumph. The following statements are given in full:

Art. X. Of Election.--We believe that the Eternal Father, before the foundation of the world, in His own good pleasure gave to His Son a people, an innumerable multitude, chosen in Christ unto salvation, holiness, and service; that all of these who come to years of discretion receive this salvation through faith and repentance; and that all who die in infancy, and all others who are given by the Father to the Son and are beyond the reach of the outward means of grace, are regenerated and saved by Christ through the Holy Spirit, Who works when and where and how He pleases.

Art. XV. Of the Gospel Call.--We believe that the gospel is a revelation of grace to sinners as such, and that it contains a free and unconditional offer of salvation through Christ to all who hear it, whatever may be their character or condition; that the offer is in itself a proper motive to obedience; and that nothing but a sinful unwillingness prevents its acceptance.

Art. XVII. Of Saving Faith.--We believe that saving faith is the gift of God; that in it there is not merely an assent to the truth that the Lord Jesus Christ is the Saviour of sinners, but also a cordial acceptance and appropriation of Him, and a fixed reliance upon Him, as our Saviour; that this faith, which involves the conviction of the mind, the trust of the heart, and the obedience of the will, rests solely upon the free and unlimited offer of Christ made in the gospel to sinners of mankind; and that such faith is the necessary and all-sufficient condition and channel for the communication of every spiritual gift and the progressive realization of salvation.

Art. XXXIV. Of the Ministry.--We believe that Jesus Christ as the Head of the Church has appointed therein the official ministry of reconciliation; that He calls men to this ministry through the working of the Holy Spirit in their hearts and by the orderings of providence; and that those thus called are to be set apart by ordination, whereby they are solemnly invested with the authority, powers, and duties of their sacred office.

Art. XL. Of the Second Advent.--We believe that the Lord Jesus Christ, Who at His ascension was received up into heaven, will come again to earth in person, visibly, with power and great glory; that His coming marks the consummation of the Kingdom of God; that the time thereof is reserved in the Divine counsels; and that this blessed hope is to be cherished as an incentive to watchful living and faithful witness-bearing on the part of Christ's followers. __________________________________________________________________

Protestant and Roman Catholic Catechisms.

Luther's Small Catechism, the Heidelberg Catechism, the Catechism of the Book of Common Prayer, and the Westminster Shorter Catechism, all having ecclesiastical authorization, are printed in full in this volume. Calvin's Catechism, which had 372 questions and answers, is treated in Volume I, pp. 467-70. The author of the first Roman Catholic catechisms, Peter Canisius, 1521-97, has recently been canonized and made a doctor of the Church. Leo XIII.'s encyclical on Canisius, 189¹). included a severe condemnation of the Protestant Reformation and Reformers. The following Protestant catechisms of recent origin have had Church approval.

1. The Evangelical Free Church Catechism for Use in Home and School, 1898, was prepared by a committee under the direction of the National Council of the Evangelical Free Churches of England. The committee consisted of Congregationalists, Baptists, Wesleyan Methodists, Primitive Methodists, representatives of the Methodist New Connexion, and United Methodist Free Church, Presbyterians, and Bible Christians. The object of the catechism was 'to express the Christian doctrines held in common by all Evangelical Free Churches.' It consists of fifty-two questions and answers, the first question being "What is the Christian Religion?"

2. The School Catechism, 1904, was prepared by a "Conference of Members of the Reformed Churches in Scotland" namely ministers of the Wesleyan Methodist Church, the Congregational Union, the Episcopal Church in Scotland, the Church of Scotland and the United Free Church of Scotland. The conference convened at the invitation of the Church of Scotland. The catechism was "designed not to supersede the distinctive catechisms officially recognized by the several Churches" but to serve in schools where "the children of various Churches are taught together." It has 64 questions and answers, followed by the Apostles Creed, its first question being "Who created the heavens and the earth?"

3. The Intermediate Catechism, 1913, prepared by a committee appointed by the General Assembly of the Presbyterian Church in the U. S. A., was approved by the Assembly of 1913 in so far as it 'directed the Board of Publication to print the catechism for distribution in the hope that it will be the means of advancing the cause of religious instruction in the home and in our churches.' It contains seventy-two questions and answers, with proof texts. The first question is "What do we most need to know?" Roman Catholic catechisms of high authority are:

1. A Catechism of Christian Doctrine, prepared and enjoined by order of the Third Plenary Council of Baltimore, 1884, has appeared in several forms adapted to different ages and bears the imprimatures of Cardinals McCloskey, Gibbons, Hayes, and other high American dignitaries. It opens with the question, "Who made the world?"

2. Catechismo della dottrina cristiana--Catechism of Christian Doctrine,--1912, contains 433 questions and answers and opens with the question, 'Who created us?' It is 'published by the order of his Holiness, Pope Pius X.' In a letter, dated Oct. 18, 1912, Pius X., after declaring that from the first days of his pontificate he had cherished the greatest concern for the religious instruction of Christian people and in particular children, 'approved and prescribed the catechism for the dioceses and ecclesiastical province of Rome' and called upon priests, teachers, and Christian parents to teach it with all zeal. In 1924, it was ordered by the Italian government taught in the primary schools of Italy. A number of Italian manuals have appeared explaining the answers by historic illustrations and doctrinal explanations. The Manual issued in Turin, 1914, containing 590 pages, is dedicated to Pius X.

The definitions of the Church given in these five catechisms are the following:

The Evangelical Free Church Catechism: [2249]

The Holy Catholic Church is that Holy Society of believers in Christ Jesus which He founded, of which He is the only Head, and in which He dwells by His Spirit; so that, though made up of many communions, organized in various modes, and scattered throughout the world, it is yet One in Him.

The School Catechism:

The Church of God is the whole body and brotherhood of Christian People of all countries and all times united by the Holy Spirit to the one Head, the Lord Jesus Christ.

The Intermediate Catechism defines the Church in two answers:

There is only one Church, in which all the saved, in heaven and on earth, are included, and of which Jesus Christ is the Head. The Church on earth is the whole body of those who confess Christ as Lord and Saviour, together with their children.

The catechism of the Baltimore Plenary Council repeats the customary Roman Catholic definition and devotes a number of questions to the nature and authority of the Church:

The Church is the congregation of all those who profess the faith of Christ, partake of the same Sacraments, and are governed by their lawful pastors under one visible Head.

This definition is followed by the statement that 'Our Holy Father the Pope, the Bishop of Rome, is the Vicar of Christ on earth and the visible Head of the Church.' The Catechism of Pius X.:

The Church is the company of true Christians, that is the baptized who profess the faith and doctrine of Jesus Christ, participate in his sacraments, and obey the pastors instituted by him. . . . The Church of Jesus Christ is the Catholic-Roman Church because it alone is one, holy, catholic, and apostolic, as He wanted it to be. __________________________________________________________________

[2249] Rev. William Price Hughes, Cont. Rev., Jan., 1899, expressed this high expectation which has not been fulfilled: 'Before we are twenty years older, all men will realize that this little catechism is one of the most wonderful and far-reaching facts of the wonderful century now hastening to its close.' __________________________________________________________________ __________________________________________________________________

II. THE CORPORATE UNION OF CHURCH BODIES: BASES AND TERMS.

Lit. A selection is here given of the many works, larger and smaller, on the subject of Church reunion: G. J. Slosser: Christian Unity, N. Y., 1929, 425 pp.--G. K. A. Bell, Bp. of Chichester: Documents on Christian Unity, 2 vols., Oxf., 1924-30, 382, 225 pp.--P. Schaff: The Reunion of Christendom, N. Y., 1893, 46 pp. The enlargement of a paper read before the Chicago Parliament on Religions and his last literary work.--C. H. Briggs: Church Unity, N. Y., 1909, 459 pp.--W. R. Huntington: The Peace of the Ch., N. Y., 1891, 240 pp.--Newman Smyth: Passing Protestantism and Coming Catholicism, N. Y., 1908, 209 pp.; A Story of Ch. Unity, etc., New Haven, 1923, 87 pp.--Glover: The Free Churches and Reunion, Cambr., 1921, 56 pp.--W. T. Manning, Bp. of N. Y.: The Call to Unity, N. Y., 1920, 162 pp.--Headlam, Bp. of Gloucester: Doctr. of the Ch. and Church Reunion, London, 1920, 326 pp.--Bp. Soderblom: Christ. Fellowship, N. Y., 1923, 212 pp.--Rowley, Baptist: Aspects of Reunion, N. Y., 1924, 182 pp.--Hayes, Prof. Evanston: The Heights of Christ. Unity, Cin., 1927, 271 pp.--Marchant: The Reunion of Christendom. A Survey, 1929.--P. Ainslie: Towards Christ. Unity, Balt., 1918; The Scandal of Christianity, 1929.

During the last fifty years the movement towards the active co-operation or full union of Church bodies has called forth much amicable discussion in religious assemblies, in books, and in proposals looking to that goal, and has issued in the actual consolidation of certain Protestant communions. Historically, it received a mighty impetus from the Evangelical Alliance, whose articles showed the agreement of all Protestant bodies in the fundamental matters of doctrine and whose General Conferences, beginning with the conference in London, 1846, and especially the notable gathering in New York, 1873, gave exhibition of the fellowship between the individual members of the Protestant Churches throughout the world. The spirit of Christian fellowship and co-operation have shown themselves in various ways. The Revision of the English Scriptures was carried on by committees of British and American scholars composed of representative scholars of many denominations for fifteen years. The International Conventions of the Y. M. C. A. and the Sunday School Union and the Missionary Conferences of Edinburgh, 1910, and Jerusalem, 1928, have superseded the barriers of race and nationality and borne witness to common Christian aims. The work of the Salvation Army, ministering to the daily needs of mankind, has an important place in this connection. The consolidations of Churches in mission lands, Japan, China, North and South India, the Philippines, have set an example for the Churches at home to follow.

The unionistic movement has taken the forms of organic union, proposals of such union, and federation for the purpose of co-operation in practical work; and all with the purpose of more effectually furthering the progress of Christ's kingdom by conserving the forces of men and expenditures and avoiding the waste arising from the unwise multiplication of local churches and Church agencies. [2250] Such union and federation also serves to exhibit the substantial agreement within Protestantism in answer to the unjust attack from Roman Catholic sources that Protestant denominations are at discord in matters of essential Christian belief. Denominational divisions have been the natural if not inevitable result of the principle of Protestantism, the right of private judgment. A source of weakness, they have also been an evidence of inherent strength, serving a providential purpose by developing freedom and thoroughness in the study of the New Testament and the early and mediaeval history of the Christian Church, by quickening individual effort through competition, and by preventing the stagnation of religious thought and sameness of ritual, such as have marked certain parts of the Christian world. The amicable co-operation of Christian bodies is imperative. Organic union between them is desirable as a means of extending the message of the Gospel. Spiritual unity and fellowship are a mandate of the New Testament. Such unity is nobly expressed in the Anglican Bidding Prayer, by which ministers are bidden to 'pray for Christ's Holy Catholic Church, that is for the whole congregation of Christian people dispersed throughout the whole world.' A bidding prayer offered by the General Convention of the Protestant Episcopal Church, 1919, speaks 'of the blessed company of all faithful people.' In all Protestant churches prayer is made for the Holy Catholic Church, meaning thereby the Holy Christian Church, as Luther would have altered the wording of the Apostles' Creed.

A list of the consolidations which have taken place between Church communions--which is not intended to be exhaustive--and the terms on which such consolidations have been effected seem to be in harmony with the purpose of these volumes and the mind of the author. It must not be forgotten that the first creed formulated in America, the Cambridge Platform, 1648, gave as one of its two ends 'the holding forth of the Unity and Harmony, both amongst and with other Churches,' and its authors declared that 'the more they discerned the unkind and un-brotherly and un-Christian contentions of our godly brethren and countrymen, in matters of church-government, the more they did earnestly desire to see them joyned together in one common faith, and ourselves with them' and that they did not 'desire to vary from the doctrine of faith, and truth held forth by the churches of our native country.' It may seem that the authors of the Platform took a strange way to show their regard for the unity for which they manifested concern, but it will not be forgotten that, in asserting the independence of the New England churches, they were also concerned for 'peace of conscience which the Platform declared 'more desirable than the peace of the outward man; and freedom from scruples of conscience more comfortable to a sincere heart than freedom from persecution.' __________________________________________________________________

The Reunion of the Cumberland Presbyterian Church with the Presbyterian Church, U. S. A., 1906.

The revision of the Westminster Confession of Faith by the Presbyterian Church North, 1903, modifying the definitions of the divine election and free will, opened the way for the return of the Cumberland Presbyterian Church, which had existed as an independent body for nearly a century, to the parent communion. A committee on 'Presbyterian fraternity and union' was appointed by the Cumberland Assembly, 1903, to 'confer with such like committees as may be appointed by other Presbyterian bodies in regard to the desirability and practicability of closer affiliation and organic union among the members of the Presbyterian family in the United States.' An immediate reply was given by the Presbyterian Church North in the appointment of a committee and a Basis of Union was favorably acted upon by a large majority of the presbyteries of both bodies. In 1906, 'the Union and Reunion' of the two bodies was declared to be 'in full force and effect.' At the same time the General Assembly of the Church North made the declaration that 'no acceptance of the doctrines of the Church is required of any communicant beyond a personal faith in Jesus Christ as the Son of God and the Saviour of the world and a sincere acceptance of him' and also that 'ministers, elders, and deacons, in approving the Confession as Revised, 1903, are required to assent only to the system of doctrine contained therein and not to every particular statement in it.' The representatives of the united bodies met in one General Assembly, 1907. At the time of the reunion, the Cumberland Presbyterian Church had 200,000 members, a number of whom chose to reorganize or continue an independent organization. The terms of the Basis of Union are as follows. See Min. of the Gen. Assembly of the U. S. A., 1903, p. 122; 1904, p. 119; 1905, p. 67; 1906, p. 2111 [2251]

"The union shall be effected on the doctrinal basis of the Confession of Faith of the Presbyterian Church in the United States of America, as revised in 1903, and of its other doctrinal and ecclesiastical Standards; and the Scriptures of the Old and New Testaments shall be acknowledged as the inspired Word of God, the only infallible rule of faith and practice." __________________________________________________________________

[2251] In 1920 the Calvinistic Methodist (or Welsh Presbyterian Church in the U. S.) was received into corporate union with the Presbyterian Church in the U. S. A. on the basis of the Westminster Confession and the Scriptures as the inspired Word of God and the infallible rule of faith and practice. __________________________________________________________________

The Basis of the United Lutheran Church in the United States.

Organized Lutheranism in the American colonies dates from the Lutheran ministeriums of Philadelphia and New York formed respectively by Henry Melchior Mühlenberg, 1748, and his son, Frederick Augustus, 1786. Divided in part on account of degrees of doctrinal attachment to the Lutheran Standards and ritual observances, in part on matters of practical import such as membership in lodges and in part on account of national origins, Swedish, Norwegian, etc., groups have within the last twenty years entered into important consolidations and confederations. The consolidations are: 1. The United Lutheran Church in America, 1918, with 971,187 members, composed of the General Synod of the Evangelical Lutheran Church of the United States in America, organized 1820, the General Council of the Evangelical Lutheran Church in North America, organized 1867, and the United Synod of the Evangelical Lutheran Church in the South, organized 1886. To the General Synod belonged the Hartwick, Gettysburg, and other theological seminaries, and to the General Council the Mt. Airy and other seminaries. 2. The American Lutheran Church, 1930, with 340,809 members, composed of the independent Joint Ohio, Iowa and Buffalo Synods. [2252] The American Lutheran Conference, constituted 1930, is a federation and includes the American Lutheran Church just mentioned, the Swedish Augustana Synod, the Norwegian and United Danish Churches, and the Lutheran Free Church. The Synodical Conference, numbering 873,454 members, 1930, is a federation of the Missouri Lutherans, the Joint Wisconsin Synod, and several small bodies. The Doctrinal Basis of Union of the United Lutheran Church in America is the following:

1.The United Lutheran Church in America receives and holds the canonical Scriptures of the Old and New Testaments as the inspired Word of God and as the only infallible rule and standard of faith and practice, according to which all doctrines and teachers are to be judged.

2.The United Lutheran Church in America accepts the three ecumenical creeds-- namely, the Apostles', the Nicene, and the Athanasian--as important testimonies drawn from the Holy Scriptures, and rejects all errors which they condemn.

3.The United Lutheran Church in America receives and holds the Unaltered Augsburg Confession as a correct exhibition of the faith and doctrine of the Evangelical Lutheran Church, founded upon the Word of God, and acknowledges all churches that sincerely hold and faithfully confess the doctrines of the Unaltered Augsburg Confession to be entitled to the name of Evangelical Lutheran.

4.The United Lutheran Church in America recognizes the Apology of the Augsburg Confession, the Smalkald Articles, the Large and Small Catechisms of Luther, and the Formula of Concord as in the harmony of one and the same pure scriptural faith. __________________________________________________________________

[2252] An impetus was given to the unionistic spirit by the 400th celebration of the XCV Theses, 1917, and the spirit has shown itself most recently in the celebration of the 400th anniversary of the reading of the Augsburg Confession, during the summer of 1930 in Augsburg. __________________________________________________________________

The Basis of Union of the United Church of Canada.

The United Church of Canada was constituted, 1925, by the consolidation of the Congregational, Methodist and Presbyterian bodies, and represents the boldest act, thus far, resulting in organic Church union. An impetus as well as a challenge was given to the union of Church forces by the formation of the Dominion of Canada, 1867, comprising all the British territories of North America except Newfoundland, and a pressing ground for union was given by the waste of means and men in the attempt of the denominations separately to reach the people and to prevent overlapping in the widely scattered and small communities of the Western provinces. The union of 1925 was preceded by consolidations within the Methodist and Wesleyan Canadian communions, 1833-83, and of the four Presbyterian groups, 1875, under a single General Assembly.

The larger movement, [2253] resulting in the United Church, had its formal beginning in the appointment of committees on union by the Congregationalists, Methodists, and Presbyterians in 1902, 1903. The exact event to be looked for as the starting-point of the union was the suggestion made by Principal Patrick of Winnipeg College as a fraternal delegate of the Presbyterian Church before the Methodists' meeting in General Conference in Winnipeg, 1902. In response, the Conference appointed a committee, 'for finding and formulating a Basis of Union with the Congregational and Presbyterian Churches.' In 1903 the Presbyterian General Assembly pronounced 'organic union both desirable and practicable' and placed Principal Caven as head of a committee appointed by it. The Congregationalists also having appointed a committee, the three committees met as a Joint Committee, 1904, in Toronto, and, 1909, it presented its report. Previously, 1906, the Joint Committee invited the Episcopal prelates in Canada and the Baptists to join in the movement, but the invitation was declined. The Methodist and Congregational Churches were almost unanimous in favoring the union. Within the Presbyterian Church a noticeable difference of opinion shewed itself from the beginning and grew more impressive as the movement progressed. The first vote on the Basis of Union, 1910, was as follows:

Congregationalists: Of 10,689 members, 2,933 voted for and 813 against.

Methodists: Of 293,967 members of eighteen years or over, 150,841 voted for and 24,357 against.

Presbyterians: Of 287,944 members, 106,755 voted for and 48,278 against. Upon the Basis of Union as amended--the call for amendment having come from the Presbyterian General Assembly--the vote in the Presbyterian Church, 1915, was as follows: Of the 76 presbyteries, 53 voted for, 13 against, the other 10 being either tied or sending no return. Of the members, 106,534 voted for and 69,913 against.

The Congregational and Methodist Churches having accepted the union, the Presbyterian General Assembly voted, 1922, to proceed 'to organic union as expeditiously as possible.' By act of July 19, 1924, "The United Church of Canada was authorized by 'his Majesty, by and with the advice and consent of the Senate and House of Commons of Canada.'" At the first meeting of the General Council, 1925, 150 delegates represented the former Methodist Church, 150 the Presbyterian, and 40 the Congregational churches. To this number were added 10 delegates from the Council of the Union Churches of Western Canada, which represented Christian communities that had united for worship or been amalgamated.

The Boards and Committees of the three constituent bodies, numbering twenty-six, have been merged into six agencies, the three denominational newspapers into the New Outlook, and the three missionary periodicals into one. [2254]

The Basis of Union contains sections on doctrine and polity and includes a statement of the qualifications and training for the ministry and on administration, together with an Appendix on legislation. The polity of the Church calls for three superintending bodies, the presbytery, the conference and the General Council, the last meeting every two years. The Basis of Union is as follows:

General.--1. The name of the Church formed by the union of the Presbyterian, Methodist and Congregational Churches in Canada, shall be "The United Church of Canada." 2. It shall be the policy of The United Church to foster the spirit of unity in the hope that this sentiment of unity may in due time, so far as Canada is concerned, take shape in a Church which may fittingly be described as national.

Doctrine.--We, the representatives of the Presbyterian, the Methodist, and the Congregational branches of the Church of Christ in Canada, do hereby set forth the substance of the Christian faith, as commonly held among us. In doing so, we build upon the foundation laid by the apostles and prophets, Jesus Christ himself being the chief corner-stone. We affirm our belief in the Scriptures of the Old and New Testaments as the primary source and ultimate standard of Christian faith and life. We acknowledge the teaching of the great creeds of the ancient Church. We further maintain our allegiance to the evangelical doctrines of the Reformation, as set forth in common in the doctrinal standards adopted by the Presbyterian Church in Canada, by the Congregational Union of Ontario and Quebec, and by the Methodist Church. We present the accompanying statement as a brief summary of our common faith and commend it to the studious attention of the members and adherents of the negotiating Churches, as in substance agreeable to the teaching of the Holy Scriptures.

Art. I. Of God.--We believe in the one only living and true God, a Spirit infinite, eternal and unchangeable, in His being and perfections; the Lord Almighty, who is love, most just in all His ways, most glorious in holiness, unsearchable in wisdom, plenteous in mercy, full of compassion, abundant in goodness and truth. We worship Him in the unity of the Godhead and the mystery of the Holy Trinity, the Father, the Son, and the Holy Spirit, three persons of the same substance, equal in power and glory.

Art. II. Of Revelation.--We believe that God has revealed Himself in nature, in history, and in the heart of man; that He has been graciously pleased to make clearer revelation of Himself to men of God who spoke as they were moved by the Holy Spirit; and that in the fulness of time He has perfectly revealed Himself in Jesus Christ, the Word made flesh, who is the brightness of the Father's glory and the express image of His person. We receive the Holy Scriptures of the Old and New Testaments, given by inspiration of God, as containing the only infallible rule of faith and life, a faithful record of God's gracious revelations, and as the sure witness to Christ.

Art. III. Of the Divine Purpose.--We believe that the eternal, wise, holy, and loving purpose of God so embraces all events that, while the freedom of man is not taken away, nor is God the author of sin, yet in His providence He makes all things work together in the fulfilment of His sovereign design and the manifestation of His glory.

Art. IV. Of Creation and Providence.--We believe that God is the creator, upholder and governor of all things; that He is above all His works and in them all; and that He made man in His own image, meet for fellowship with Him, free and able to choose between good and evil, and responsible to his Maker and Lord.

Art. V. Of the Sin of Man.--We believe that our first parents, being tempted, chose evil, and so fell away from God and came under the power of sin, the penalty of which is eternal death; and that, by reason of this disobedience, all men are born with a sinful nature, that we have broken God's law and that no man can be saved but by His grace.

Art. VI. Of the Grace of God.--We believe that God, out of His great love for the world, has given His only begotten Son to be the Saviour of sinners, and in the Gospel freely offers His all-sufficient salvation to all men. We believe also that God, in His own good pleasure, gave to His Son a people, an innumerable multitude, chosen in Christ unto holiness, service and salvation.

Art. VII. Of the Lord Jesus Christ.--We believe in and confess the Lord Jesus Christ, the only Mediator between God and man, who, being the eternal Son of God, for us men and for our salvation became truly man, being conceived of the Holy Spirit and born of the Virgin Mary, yet without sin. Unto us He has revealed the Father, by His word and Spirit, making known the perfect will of God. For our redemption He fulfilled all righteousness, offered Himself a perfect sacrifice on the cross, satisfied Divine justice and made propitiation for the sins of the whole world. He rose from the dead and ascended into Heaven, where He ever intercedes for us. In the hearts of believers He abides forever as the indwelling Christ; above us and over us all He rules; wherefore, unto Him we render love, obedience and adoration as our Prophet, Priest and King.

Art. VIII. Of the Holy Spirit.--We believe in the Holy Spirit, the Lord and Giver of life, who proceeds from the Father and the Son, who moves upon the hearts of men to restrain them from evil and to incite them unto good, and whom the Father is ever willing to give unto all who ask Him. We believe that He has spoken by holy men of God in making known His truth to men for their salvation; that, through our exalted Saviour, He was sent forth with power to convict the world of sin, to enlighten men's minds in the knowledge of Christ, and to persuade and enable them to obey the call of the Gospel; and that He abides with the Church, dwelling in every believer as the spirit of truth, of power, of holiness, of comfort and of love.

Art. IX. Of Regeneration.--We believe in the necessity of regeneration, whereby we are made new creatures in Christ Jesus by the Spirit of God, who imparts spiritual life by the gracious and mysterious operation of His power, using as the ordinary means the truths of His word and the ordinances of Divine appointment in ways agreeable to the nature of men.

Art. X. Of Faith and Repentance.--We believe that faith in Christ is a saving grace whereby we receive Him, trust in Him and rest upon Him alone for salvation as He is offered to us in the Gospel, and that this saving faith is always accompanied by repentance, wherein we confess and forsake our sins with full purpose of and endeavor after a new obedience to God.

Art. XI. Of Justification and Sonship.--We believe that God, on the sole ground of the perfect obedience and sacrifice of Christ, pardons those who by faith receive Him as their Saviour and Lord, accepts them as righteous, and bestows upon them the adoption of sons, with a right to all the privileges therein implied, including a conscious assurance of their sonship.

Art. XII. Of Sanctification.--We believe that those who are regenerated and justified grow in the likeness of Christ through fellowship with Him, the indwelling of the Holy Spirit, and obedience to the truth; that a holy life is the fruit and evidence of saving faith; and that the believer's hope of continuance in such a life is in the persevering grace of God. And we believe that in this growth in grace Christians may attain that maturity and full assurance of faith whereby the love of God is made perfect in us.

Art. XIII. Of Prayer.--We believe that we are encouraged to draw near to God, our Heavenly Father, in the name of His Son, Jesus Christ, and on our own behalf and that of others to pour out our hearts humbly yet freely before Him, as becomes His beloved children, giving Him the honor and praise due His holy name, asking Him to glorify Himself on earth as in heaven, confessing unto Him our sins and seeking of Him every gift needful for this life and for our everlasting salvation. We believe also that, inasmuch as all true prayer is prompted by His Spirit, He will in response thereto grant us every blessing according to His unsearchable wisdom and the riches of His grace in Jesus Christ.

Art. XIV. Of the Law of God.--We believe that the moral law of God, summarized in the Ten Commandments, testified to by the prophets and unfolded in the life and teachings of Jesus Christ, stands forever in truth and equity, and is not made void by faith, but on the contrary is established thereby. We believe that God requires of every man to do justly, to love mercy, and to walk humbly with God; and that only through this harmony with the will of God shall be fulfilled that brotherhood of man wherein the kingdom of God is to be made manifest.

Art. XV. Of the Church.--We acknowledge one holy Catholic Church, the innumerable company of saints of every age and nation, who being united by the Holy Spirit to Christ their Head are one body in Him and have communion with their Lord and with one another. Further, we receive it as the will of Christ that His Church on earth should exist as a visible and sacred brotherhood, consisting of those who profess faith in Jesus Christ and obedience to Him, together with their children, and other baptized children, and organized for the confession of His name, for the public worship of God, for the administration of the sacraments, for the upbuilding of the saints, and for the universal propagation of the Gospel; and we acknowledge as a part, more or less pure, of this universal brotherhood, every particular Church throughout the world which professes this faith in Jesus Christ and obedience to Him as divine Lord and Saviour.

Art. XVI. Of the Sacraments.--We acknowledge two sacraments, Baptism and the Lord's Supper, which were instituted by Christ, to be of perpetual obligation as signs and seals of the covenant ratified in His precious blood, as means of grace, by which, working in us, He doth not only quicken, but also strengthen and comfort our faith in Him, and as ordinances through the observance of which His Church is to confess her Lord and be visibly distinguished from the rest of the world. 1. Baptism with water into the name of the Father and of the Son and of the Holy Spirit is the sacrament by which are signified and sealed our union to Christ and participation in the blessings of the new covenant. The proper subjects of baptism are believers, and infants presented by their parents or guardians in the Christian faith. In the latter case, the parents or guardians should train up their children in the nurture and admonition of the Lord, and should expect that their children will, by the operation of the Holy Spirit, receive the benefits which the sacrament is designed and fitted to convey. The Church is under the most solemn obligation to provide for their Christian instruction. 2. The Lord's Supper is the sacrament of communion with Christ and with His people, in which bread and wine are given and received in thankful remembrance of Him and His sacrifice on the cross; and they who in faith receive the same, after a spiritual manner, partake of the body and blood of the Lord Jesus Christ to their comfort, nourishment and growth in grace. All may be admitted to the Lord's Supper who make a credible profession of their faith in the Lord Jesus Christ and of obedience to His law.

Art. XVII. Of the Ministry.--We believe that Jesus Christ, as the Supreme Head of the Church, has appointed therein a ministry of the word and sacraments, and calls men to this ministry; that the Church, under the guidance of the Holy Spirit, recognizes and chooses those whom He calls, and should thereupon duly ordain them to the work of the ministry.

Art. XVIII. Of Church Order and Fellowship.--We believe that the Supreme and only Head of the Church is the Lord Jesus Christ; that its worship, teaching, discipline and government should be administered according to His will by persons chosen for their fitness and duly set apart to their office, and that although the visible Church may contain unworthy members and is liable to err, yet believers ought not lightly to separate themselves from its communion, but are to live in fellowship with their brethren, which fellowship is to be extended, as God gives opportunity, to all who in every place call upon the name of the Lord Jesus.

Art. XIX. Of the Resurrection, the Last Judgment and the Future Life.--We believe that there shall be a resurrection of the dead, both of the just and of the unjust, through the power of the Son of God, who shall come to judge the living and the dead; that the finally impenitent shall go away into eternal punishment and the righteous into hie eternal.

Art. XX. Of Christian Service and the Final Triumph.--We believe that it is our duty as disciples and servants of Christ, to further the extension of His kingdom, to do good unto all men, to maintain the public and private worship of God, to hallow the Lord's Day, to preserve the inviolability of marriage and the sanctity of the family, to uphold the just authority of the State, and so to live in all honesty, purity and charity that our lives shall testify of Christ. We joyfully receive the word of Christ, bidding His people go into all the world and make disciples of all nations, declaring unto them that God was in Christ reconciling the world unto Himself, and that He will have all men to be saved, and come to the knowledge of the truth. We confidently believe that by His power and grace all His enemies shall finally be overcome, and the kingdoms of this world be made the kingdom of our God and of His Christ. __________________________________________________________________

[2253] E. L. Morrow: Ch. Unity in Canada, Toronto, 1923, 426 pp. Opposed to the United Church movement. J. T. McNeill, Professor in Knox College: Ch. Union in Canada, Toronto, 15 pp. An answer to Morrow--Basis of Union of the Un. Ch. of Canada. An. Hist. Statement, Toronto, 1924, 34 pp.--R. J. Wilson: Ch. Union in Canada after Three Years, Toronto, 1929, 52 pp. Also McNeill: The Presb. Ch. in Canada, Toronto, 1925, 226 pp.

[2254] The Presbyterian element opposing the consolidation and continuing an independent organization has its main strength in Ontario and had, 1929, 179,530 members, the United Church 650,989. In a third poll, 1924-25, 113,773 Presbyterians voted for the union and 114,367 against it. __________________________________________________________________

Church Union in Scotland.

In 1929, the "rents" within the Reformed Church of Scotland were healed by the union of the Church of Scotland and the United Free Church of Scotland. [2255] The most notable of the ecclesiastical divisions of Scotland occurred, 1843, over the question of patronage by a secession from the Church of Scotland, led by Thomas Chalmers, and the organization of the Free Church of Scotland. Three years later, the United Church of Scotland was formed. These two bodies, 1900, were merged under the name of the United Free Church of Scotland, a small number dissenting and popularly known as the Wee Frees. Declaratory Statements were issued by the United Presbyterian Church, 1879, the Church of Scotland, 1889, the Free Church, 1892, and the United Free Church, 1906, modifying or explaining certain sections of the Westminster Confession bearing on the universal intent of the atonement, the real offer of the Gospel to all men, and the salvation of infants dying in infancy unbaptized.

The movement looking towards the consolidation of the Church of Scotland and the United Free Church started in 1909 in an agreement 'to enter into unrestricted conference on the ecclesiastical situation in Scotland and the main causes which keep the Churches apart, in the earnest hope that by God's blessing, misunderstandings and hindrances may be removed and the great object of Presbyterian union in Scotland be thereby advanced.' The war interrupted conferences but did not quench the spirit of union. In nine articles drafted, 1921, the Church of Scotland asserted the separate and independent jurisdiction of the Church and the Church's right to legislate for itself. The same year, the United Free Church Assembly adopted a Brief Statement of the Church's Faith, being 'an expression of the great Christian certainties and of the Christian ideal of Life.' In 1896, all obstacles being removed, a Basis of Union or Uniting Act, was agreed upon by committees of the two communions and, under the so-called Barrier Act of 1697,
[2256] adopted by their presbyteries. A group of only 22 out of the 1,200 ministers of the United Free Church refused to go into the union.

The consolidation was consummated May, 1929. The two Assemblies met separately in the forenoon of Oct. 2. for 'services of thanksgiving and dedication,' and at 10.20 the members, passing out from their own halls, marched in procession to St. Giles'--the building in which John Knox preached, speaking to the entire Scottish nation--where they joined in singing the 100th Psalm, the reading of the Scriptures, prayer, the recitation of the Apostles' Creed and the Te Deum and other services preparatory to the formal declaration, in the afternoon, of the union, as consummated by the following resolution:

The General Assembly of the Church of Scotland and the General Assembly of the United Free Church of Scotland having been regularly constituted and meeting together in joint session this 2nd day of October, 1929 years; devoutly acknowledging the mercy and long-suffering shown by Almighty God to themselves and to their fathers, rendering humble and hearty thanks for the gracious guidance bestowed upon them in this their endeavour to heal the divisions in His Church and to promote His glory, and entreating Him to pour out His Spirit upon His servants and upon those who shall come after them, that as good stewards of the manifold grace of God they may with growing power minister to the people of this land and to the nations that have not yet received the Gospel; do now as in the presence of God adopt the Uniting Act, including the Basis of Union and the accompanying Plan of Union with the Questions and Formula for use at the Ordination and Induction of a Minister, and do hereby, in terms and in pursuance of Deliverances of their respective General Assemblies, with approval of the Presbyteries of the respective Churches in accordance with the provisions of the Barrier Act, Enact and Declare in the name of the Lord Jesus Christ, the great Head of the Church, that these Churches, being historic branches of the Reformed Church in Scotland, do and shall henceforth constitute one Church, and that the name of the united Church shall be The Church of Scotland.

The Moderators of the two Assemblies, Dr. Joseph Mitchell and Principal Alexander Martin, then announced the union in the following words: 'In the faith of Jesus Christ, our Divine King and Head, I do now in the name of the Church of Scotland'--or in the name of the United Free Church of Scotland--' seal and ratify the Union betwixt us made, in token whereof I offer you the right hand of fellowship.' Dr. Mitchell then said, 'And here in the presence of God Most High, we pledge ourselves together in solemn covenant,' to which Dr. Martin added, 'In the name of the Father, and of the Son, and of the Holy Ghost, we invoke the divine blessing upon our act.' In the united Assembly the Duke of York, as commissioner, represented the King of England who, in a letter addressed to the body, bound himself to maintain the rights of the Church of Scotland in these words: 'We assure you of our unwavering concern for the maintenance of the rights and privileges of the Church of Scotland as happily secured and with our earnest prayer that now and in the years to come, you may be filled with the power of the Spirit and that the grace of God may bless and sanctify your labors.' The Duke of York further announced that 'it was His Majesty's determination to uphold the use of Presbyterian government in Scotland.' The Prime Minister, Ramsay MacDonald, wrote to the Assembly that 'all Scotsmen will join with me in the fervent hope that the reunited Church will use its power and influence to make religion a continuing strength in the Scottish character and Presbyterianism a vital form of national worship.' At the time of the union, the Church of Scotland had 759,625 communicants, the Free Church 539,192.

The Basis of Union or Uniting Act includes four articles, together with two statements bearing on Matters Spiritual and the Spiritual Independence of the Church, adopted respectively by the two Churches, 1906 and 1926, which form an integral part of the uniting agreement.

The four articles are as follows:

I. The various matters of agreement between the Churches with a view to union are accepted and enacted without prejudice to the inherent liberty of the united Church as a branch of the Church of God to determine and regulate her own constitution and laws as duty may require, in dependence on the grace of God and under the guidance of His Word and Spirit, all as more particularly set forth in the after-mentioned Act, 1906, and Articles, 1926.

II. The following are leading documents setting forth the constitution, rules and methods of the united Church. [The list includes the Westminster Standards, the Scots Confession, 1560, First Book of Discipline, 1560, Book of Common Order, 1564, and a number of other documents of historic or binding import, as also the Acts on Matters Spiritual, 1926, and the Spiritual Independence of the Church, 1906.]

As this Union takes place on the footing of maintaining the liberty of judgment and action heretofore recognised in either of the Churches uniting, so in particular it is hereby declared that members of both Churches shall have full right, as they shall see cause, to assert and maintain the views of truth and duty which they had liberty to maintain in the said Churches.

The Churches, in entering into Union, under a sense of responsibility as a branch of the Church of God, acknowledge afresh the obligation resting on the Church to provide the ordinances of religion to the people of Scotland through a territorial ministry and to labour for the universal diffusion of the Gospel, and the duty of her members to contribute, according to their ability, both by their service and their means, for the support of the ordinances of religion in this land and the extension of the Kingdom of Christ throughout the world.

III. The General Assembly of the Church of Scotland and the General Assembly of the United Free Church of Scotland enact and ordain that all previous enactments and regulations of the General Assemblies of either uniting Church in force at the passing of this Act, unless in so far as modified by the Basis and Plan of Union, shall continue in force in the same manner as prior to the passing of this Act, so long as they shall not have been repealed or amended in accordance with the law of the united Church: provided always that where any such enactments or regulations are found in conflict or where the former practice of the two Churches is materially different and has not been adjusted by the Basis and Plan of Union any necessary legislation to which the procedure of the Barrier Act is appropriate shall be by interim Act only, which shall be transmitted to Presbyteries in accordance with the provisions of the Barrier Act for consent or suggestions before its adoption as a standing law of the Church.

IV. The General Assembly of the Church of Scotland and the General Assembly of the United Free Church of Scotland enact and ordain that the General Assembly of the Church of Scotland and the General Assembly of the United Free Church of Scotland, when they have met for the purpose of consummating the Union, and have adopted the Uniting Act, shall thereafter have the powers of a General Assembly of the united Church, and may do and authorise all things necessary or proper and lawful to be done with a view to the orderly inauguration and conduct of the affairs of the united Church, and in consistency with the terms of Union agreed upon.

Articles Declaratory of the Constitution of the Church of Scotland in Matters Spiritual, 1926.

I. The Church of Scotland is part of the Holy Catholic or Universal Church; worshipping one God, Almighty, all-wise, and all-loving, in the Trinity of the Father, the Son, and the Holy Ghost, the same in substance, equal in power and glory; adoring the Father, infinite in Majesty, of whom are all things; confessing our Lord Jesus Christ, the Eternal Son, made very man for our salvation; glorying in His Cross and Resurrection, and owning obedience to Him as the Head over all things to His Church; trusting in the promised renewal and guidance of the Holy Spirit; proclaiming the forgiveness of sins and acceptance with God through faith in Christ, and the gift of Eternal Life; and labouring for the advancement of the Kingdom of God throughout the world. The Church of Scotland adheres to the Scottish Reformation; receives the Word of God which is contained in the Scriptures of the Old and New Testaments as its supreme rule of faith and life; and avows the fundamental doctrines of the Catholic faith founded thereupon.

II. The principal subordinate standard of the Church of Scotland is the Westminster Confession of Faith approved by the General Assembly of 1647, containing the sum and substance of the Faith of the Reformed Church. Its government is Presbyterian, and is exercised through Kirk Sessions, Presbyteries, Provincial Synods, and General Assemblies. Its system and principles of worship, orders, and discipline are in accordance with "The Directory for the Public Worship of God," "The Form of Presbyterial Church Government," and "The Form of Process," as these have been or may hereafter be interpreted or modified by Acts of the General Assembly or by consuetude.

III. This Church is in historical continuity with the Church of Scotland which was reformed in 1560, whose liberties were ratified in 1592, and for whose security provision was made in the Treaty of Union of 1707. The continuity and identity of the Church of Scotland are not prejudiced by the adoption of these Articles. As a national Church representative of the Christian Faith of the Scottish people it acknowledges its distinctive call and duty to bring the ordinances of religion to the people in every parish of Scotland through a territorial ministry.

IV. This Church, as part of the Universal Church wherein the Lord Jesus Christ has appointed a government in the hands of Church office-bearers, receives from Him, its Divine King and Head, and from Him alone, the right and power subject to no civil authority to legislate, and to adjudicate finally, in all matters of doctrine, worship, government, and discipline in the Church, including the right to determine all questions concerning membership and office in the Church, the constitution and membership of its Courts, and the mode of election of its office-bearers, and to define the boundaries of the spheres of labour of its ministers and other office-bearers. Recognition by civil authority of the separate and independent government and jurisdiction of this Church in matters spiritual, in whatever manner such recognition be expressed, does not in any way affect the character of this government and jurisdiction as derived from the Divine Head of the Church alone, or give to the civil authority any right of interference with the proceedings or judgments of the Church within the sphere of its spiritual government and jurisdiction.

V. This Church has the inherent right, free from interference by civil authority, but under the safeguards for deliberate action and legislation provided by the Church itself, to frame or adopt its subordinate standards, to declare the sense in which it understands its Confession of Faith, to modify the forms of expression therein, or to formulate other doctrinal statements, and to define the relation thereto of its office-bearers and members, but always in agreement with the Word of God and the fundamental doctrines of the Christian Faith contained in the said Confession, of which agreement the Church shall be sole judge, and with due regard to liberty of opinion in points which do not enter into the substance of the Faith.

VI. This Church acknowledges the divine appointment and authority of the civil magistrate within his own sphere, and maintains its historic testimony to the duty of the nation acting in its corporate capacity to render homage to God, to acknowledge the Lord Jesus Christ to be King over the nations, to obey His laws, to reverence His ordinances, to honour His Church, and to promote in all appropriate ways the Kingdom of God. The Church and the State owe mutual duties to each other, and acting within their respective spheres may signally promote each other's welfare. The Church and the State have the right to determine each for itself all questions concerning the extent and the continuance of their mutual relations in the discharge of these duties and the obligations arising therefrom.

VII. The Church of Scotland, believing it to be the will of Christ that His disciples should be all one in the Father and in Him, that the world may believe that the Father has sent Him, recognises the obligation to seek and promote union with other Churches in which it finds the Word to be purely preached, the sacraments administered according to Christ's ordinance, and discipline rightly exercised; and it has the right to unite with any such Church without loss of its identity on terms which this Church finds to be consistent with these Articles.

VIII. The Church has the right to interpret these Articles, and, subject to the safeguards for deliberate action and legislation provided by the Church itself, to modify or add to them; but always consistently with the provisions of the first Article hereof, adherence to which, as interpreted by the Church, is essential to its continuity and corporate life. Any proposal for a modification of or addition to these Articles which may be approved of by the General Assembly shall, before it can be enacted by the Assembly, be transmitted by way of overture to Presbyteries in at least two immediately successive years. If the Overture shall receive the approval, with or without suggested amendment, of two-thirds of the whole of the Presbyteries of the Church, the Assembly may revise the Overture in the light of any suggestions by the Presbyteries, and may transmit the overture when so revised to Presbyteries for their consent. If the overture as transmitted in its final form shall receive the consent of not less than two-thirds of the whole of the Presbyteries of the Church, the General Assembly may, if it deems it expedient, modify or add to these Articles in terms of the said Overture. But if the Overture as transmitted in its final form shall not receive the requisite consent, the same or a similar proposal shall not be again transmitted for the consent of Presbyteries until an interval of five years after the failure to obtain the requisite consent has been reported to the General Assembly.

IX. Subject to the provisions of the foregoing Articles and the powers of amendment therein contained, the Constitution of the Church of Scotland in matters spiritual is hereby anew ratified and confirmed by the Church.

United Free Church Act anent Spiritual Independence of the Church, 1906.

Whereas the General Assembly judged it necessary in the circumstances of the Church to pass the following Act, and although the principles set forth therein involve no new departure and are not in any sense a constitutional novation, but have been always accepted and maintained by this Church, yet in respect of the importance of making manifest to all that the whole Church explicitly adheres to these principles, the General Assembly deemed it right to send it down as an Overture under the Barrier Act: the General Assembly hereby, with consent of a majority of Presbyteries, declare and enact, as follows:--

Considering the situation created by the decisions of the House of Lords on 1st August 1904, in the Cases of Bannatyne and Others v. Lord Overtoun and Others, and Young and Others v. Macalister and Others, and the grounds on which these decisions were based: considering also the Resolutions relative thereto of the Commission of Assembly at its ordinary Meeting on 10th August 1904, of which Resolutions the Assembly hereby approve; and considering that it is needful to make clear the position in which the United Free Church of Scotland stands in reference to the questions thus raised, the General Assembly resolve and declare as follows:--

1. They assert and protest that those branches of the Church of Christ in Scotland now united in this Church have always claimed, and this Church continues to claim, that the Church of Christ has under Him as her only Head independent and exclusive jurisdiction and power of legislating in all matters of doctrine, worship, discipline, and government of the Church, including therein the right from time to time to alter, change, add to or modify, her constitution and laws, Subordinate Standards, and Church Formulas, and to determine and declare what these are.

2. The General Assembly accordingly declare anew and enact that it is a fundamental principle and rule of this Church that, in dependence on the grace of God, recognising the authority of the Word of God, contained in the Scriptures of the Old and New Testaments, as the supreme unchangeable Standard, and looking to the Head of the Church for the promised guidance of the Holy Spirit, this Church has the sole and exclusive right and power from time to time, as duty may require, through her Courts to alter, change, add to, or modify, her constitution and laws, Subordinate Standards and Formulas, and to determine and declare what these are, and to unite with other Christian Churches; always in conformity with the Word of God, and also with the safeguards for deliberate action and legislation in such cases provided by the Church herself--of which conformity the Church herself, acting through her Courts, shall be the sole judge--and under a sense of direct responsibility to the ever-living Head of the Church, and of duty towards all the Church's members.

3. The General Assembly also declare and enact that in all the Courts of the Church a decision of the Court given either unanimously, or by a majority of its members present and voting, is the decision of the Court, and the decision of the General Assembly so reached is final. With respect to Acts which are to be binding Rules and Constitutions of the Church, the Assembly shall have regard to the safeguards referred to in the foregoing resolution.

4.The General Assembly further declare that the Church holds her funds and property, present and future, in conformity with these principles; the Church reserving her right to accept and hold benefactions, subject to specific conditions attached to them by the donor, when and so long as she judges these conditions to be consistent with her liberty and her principles, and to be expedient in the circumstances of the time. __________________________________________________________________

[2255] The Proceedings and Debates of the General Assembly of the Un. Free Church of Scotland, May and Oct., 1929, together with the Proceedings and Debates of the Assembly, Nov. 1928, 371 pp., Edinb.,
1929. Includes notable addresses on union by the moderator, Alexander Martin of New College.--Report of the Committee for Conference with the Ch. of Scotland, Nov., 1928, 106 pp.--Proceedings of the Union Assembly, Church of Scotland, Oct., 1929, 120 pp., giving addresses of Cosmo Lang, Abp. of Canterbury, Lord Davidson, former Abp. of Canterbury, President Henry Sloane Coffin, Union Seminary, New York, Rev. Dr. John Hutton, etc.--Buchan and Principal Geo. Adam Smith: The Kirk in Scotland 1560-1929, 244 pp., London, 1930, gives a brief history of the Church of Scotland and an account by Principal Smith of the Union Assembly, of which he was a member.

[2256] The Barrier Act provided that no 'rules or constitutions' should be binding upon the Church unless proposed to the Assembly as an overture, then passed by the presbyteries and finally reported to the Assembly and approved by it. __________________________________________________________________

The Congregational and Christian Churches.

The organic union of these two bodies was favorably acted upon by the National Council of Congregational Churches meeting in Detroit, May, 1929, and the General Convention of the Christian Church at Piqua, October 25, 1929. Under the name of the Congregational and Christian Churches, the two communions alike maintain the independence of the local congregation, subject to no higher judicial church body and at the same time the duty of the congregations to take counsel together and co-operate together. The history of the Congregational churches in the United States goes back to Plymouth, 1620; the Christian Church to the last years of the eighteenth century. The "Principles" of the latter body are expressed in the statement: 'The Church of Christ is One; it embraces all those who have been accepted by Christ as his real disciples; and, in its whole and in its parts, it should be so organized, named and governed as to include all and exclude none of those whom Christ has so accepted.' As for fixed formulas, its position is set forth in the words, 'The Holy Scriptures are our only creed.' In 1929 its membership was 99,749 and in union with the Congregationalists the membership is more than 1,000,000. The Plan of Union provides for 'immediate practical unity' and 'complete union into a single body' to be consummated at a joint meeting of the National Congregational Council and the General Convention of the Christian Church at Seattle,
1931. At that time, it is proposed 'to adopt a constitution and organize.' In the meantime a volume has been issued, 1930, in New York and Dayton, the headquarters of the Christian Church, combining the Congregational Year Book and the Christian Annual with 427 pages, and giving statistics of both bodies. The book is pronounced 'an evidence of the reality of the union.'

The Plan of Union issued by the General Council made up of members of the two bodies sets forth the basis of union in these words:

The basis of this new relation shall be the recognition by each group that the other group is constituted of the followers of Jesus Christ. Each individual church and each group of churches shall be free to retain and develop its own form of expression. Finding in the Bible the supreme rule of faith and life, but recognizing that there is wide room for differences of interpretation among equally good Christians, this union shall be conditioned upon the acceptance of Christianity as primarily a way of life, and not upon uniformity of theological opinion or any uniform practice of ordinances. __________________________________________________________________

Methodist Church Union in England.

The union of the English Wesleyan Methodist Church, the Primitive Methodist Church, and the United Methodist Church is confidently expected to be consummated, 1932, under the name, The Methodist Church. The movement is under the direction of The Methodist Union Committee. The United Methodist Church is itself the product of the merging of three bodies, 1907--the Methodist New Connection, the Bible Christians, and the United Methodist Free Churches, organized, respectively, 1797, 1815, 1836. The larger union now under way has been voted upon twice by the three uniting bodies and received from all the necessary three-fourths majority. The final and determining vote is to be taken, 1931, and, if favorable, the first United Conference will be held,
1932. In the meantime, preparation for the organic union is being made by the interchange of pulpits, inter-communion services at the Lord's Table, and gatherings for prayer. The necessary legislation has been passed in Parliament and recognizes that 'the religious doctrines held by each of the Churches or denominations are in substance identical' and that their differences concern matters of organization, procedure, and the tenure and disposition of property. The three denominations have together a membership of 850,000. The main object of the union is announced to be 'the more effective evangelization of the world and service of the age.'

Under the head of Doctrine, the Scheme of Union refers to the articles held in common by the three bodies, without designating them. They are given in this volume, pp. 807-813. The Scheme as it affects 'Doctrine ' runs thus:

1. The Methodist Church claims and cherishes its place in the holy Catholic Church, which is the Body of Christ. It rejoices in the inheritance of the Apostolic faith, and loyally accepts the fundamental principles of the historic creeds and of the Protestant Reformation. It ever remembers that in the Providence of God Methodism was raised up to spread Scriptural Holiness through the land by the proclamation of the Evangelical Faith, and declares its unfaltering resolve to be true to its Divinely appointed mission.

The Doctrines of the Evangelical Faith, which Methodism has held from the beginning, and still holds, are based upon the Divine revelation recorded in the Holy Scriptures. The Methodist Church acknowledges this revelation as the supreme rule of faith and practice. These Evangelical Doctrines to which the preachers of the Methodist Church, Ministerial and Lay, are pledged are contained in Wesley's Notes on the New Testament and the first four volumes of his Sermons.

The Notes on the New Testament and the forty-four Sermons are not intended to impose a system of formal or speculative theology on Methodist Preachers, but to set up standards of preaching and belief which should secure loyalty to the fundamental truths of the Gospel of Redemption and ensure the continued witness of the Church to the realities of the Christian experience of salvation.

2. The Conference shall be the final authority within the Church with regard to all questions concerning the interpretation of its doctrines. In any necessary Act of Parliament provision shall be made to secure the recognition of this power.

3. Christ's ministers in the Church are stewards in the household of God, and shepherds of His flock. Some are called and ordained to this sole occupation, and have a principal and directing part in these great duties; but they hold no priesthood differing in kind from that which is common to the Lord's people, and they have no exclusive title to the preaching of the gospel or the care of souls. These ministries are shared with them by others, to whom also the Spirit divides His gifts severally as He wills.

4. It is the universal conviction of the Methodist people that the office of the Christian Ministry depends upon the call of God, Who bestows the gifts of the Spirit, the grace, and the fruit which indicate those whom He has chosen.

5.Those whom the Church recognises as called of God, and therefore receives into its Ministry, shall be ordained by the imposition of hands, as expressive of the Church's recognition of the Minister's personal call.

6. The Methodist Church holds the doctrine of the priesthood of all believers and consequently believes that no priesthood exists which belongs exclusively to a particular order or class of men.

But in the exercise of its corporate life and worship special qualifications for the discharge of special duties are required and thus the principle of representative selection is recognised.

The preachers, itinerant and lay, are examined, tested, and approved before they are authorised to minister in holy things. For the sake of Church order, and not because of any priestly virtue inherent in the office, the Ministers of the Church are set apart by ordination to the Ministry of the Word and Sacraments.

The general usage of the three uniting Churches whereby the Sacrament of the Lord's Supper is administered by Ministers shall continue to be observed. __________________________________________________________________

[2250] Washington in his address to the bishops, clergy, and laity of the Protestant Episcopal Church, 1789, among other things said: 'It would ill become me to conceal the joy I have felt in perceiving the fraternal affection which appears to increase every day among the friends of genuine religion. It affords edifying prospects indeed to see Christians of different denominations dwell together in more active charity, and conduct themselves in respect to each other, with a more Christian-like spirit, than ever they have done ill any former age or in any other nation.' __________________________________________________________________

III. PROPOSALS LOOKING TOWARDS CHURCH UNIONS.

The most widely discussed of the proposals for Church union has come from the Lambeth Conferences and includes invitations to the Orthodox Churches of the East, the Roman Catholic communion, and the non-episcopal communions of the world. Within the Protestant bodies of the United States definite movements of union are proceeding, and also within Church groups in South India and other lands. __________________________________________________________________

The Lambeth Proposals. __________________________________________________________________

I. The Lambeth Quadrilateral.--The series of Lambeth Conferences began, 1867, with 76 bishops present from different parts of the world, and ended, 1930, with 308 bishops in attendance. The intervening conferences have been held, 1878, 1888, 1898, 1908, 1920. Their object, to use the words of Archbishop Longley of Canterbury, 1867, is 'not to assume the functions of a general synod, but merely to discuss matters of practical interest and pronounce what we deem expedient in resolutions which may serve as safe guides to future action.' The action taken, 1888, bearing on the reunion of Christendom, is known as the Lambeth Quadrilateral. Its four articles, reaffirmed by succeeding Conferences, were pronounced 'a basis on which approach may be made by God's blessing towards Church Reunion.' The Quadrilateral is as follows:

A. The Holy Scriptures of the Old and New Testaments as containing all things

necessary to salvation and as being the rule and ultimate standard of faith.

B. The Apostles' Creed as the Baptismal Symbol; and the Nicene Creed as the sufficient statement of the Christian faith.

C. The two Sacraments ordained by Christ himself--Baptism and the Supper of the Lord--ministered with unfailing use of Christ's words of Institution and of the elements ordained by Him.

D.The Historic Episcopate locally adapted, in the methods of its administration, to the varying needs of the nations and peoples called of God into the unity of His Church.

The Lambeth Quadrilateral was a reaffirmation, with changes in language but not purport, of four articles proposed in the General Convention of the Protestant Episcopal Church, meeting in Chicago, 1886 [2257] , in response to a thousand requests from clergymen bearing on 'the restoration of Christian unity.' The Convention declared it to be

(1) their earnest desire that the Saviour's prayer 'that they all may be one' may in the deepest and truest sense be speedily fulfilled; (2) we believe that all who have been duly baptized with water in the name of the Father and of the Son and of the Holy Ghost are members of the Holy Catholic Church; (3) that in all things of human ordering or human choice relating to modes of worship and discipline, or traditional customs, this Church is ready in the spirit of love and humility, to forego all preferences of her own; (4) that this Church does not seek to absorb other communions but rather, co-operating with them on the basis of a common Faith and Order, discountenance schism, to heal the wounds of the Body of Christ, and to promote the charity which is the chief of Christian graces and the visible manifestation of Christ to the world. But furthermore we do affirm that the Christian unity so earnestly desired by the memorialists can be restored only by the return of all Christian communions to the principles of unity exemplified by the undivided Catholic Church during the first age of its existence, which principles we believe to be the substantial deposit of Christian faith and order committed by Christ and his Apostles to the Church unto the end of the world, and therefore incapable of compromise or surrender by those who have been ordained to be its stewards and trustees, for the common and equal benefit of all men. As inherent parts of this sacred deposit, and therefore as essential to the restoration of unity among the divided branches of Christendom, we account the following, to wit:

1. The Holy Scriptures of the Old and New Testaments as the revealed Word of God.

2. The Nicene Creed as the sufficient statement of the Christian faith.

3. The two Sacraments--Baptism and the Supper of the Lord--ministered with unfailing use of Christ's words of institution and of the elements ordained by Him.

4. The Historic Episcopate locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of His Church.

At the Lambeth Conference of 1920, Church reunion was the prominent subject of discussion and an impressive invitation to such union, called An Appeal to all Christian People, was sent forth by its members--'the archbishops and bishops of the Holy Catholic Church in full communion with the Church of England.' The document opened with a recognition 'of all those who believe in our Lord Jesus Christ and have been baptized into the name of the Holy Trinity, as sharing with them membership in the universal Church of Christ which is His body.' The bishops then proceeded to say that they believed that God wills fellowship and that 'it is God's purpose to manifest this fellowship, so far as this world is concerned, in an outward, visible, and united society, holding one faith, having its own recognized officers, using God-given means of grace, and inspiring all its members to the world-wide service of the Kingdom of God. This is what we mean by the Catholic Church.' Then, after referring to the ancient episcopal Communions in East and West to whom 'the Anglican Communion is bound by many ties of common faith and tradition,' they addressed 'the great non-episcopal Communions standing for rich elements of truth, liberty and life which otherwise might have been obscured or neglected, with whom we are closely linked by many affinities, racial, historical and spiritual.' Expressing the judgment that 'none can doubt that self-will, ambition, and lack of charity among Christians have been the principal factors in the mingled process of division, and that these, together with the blindness to the sin of disunion, are still mainly responsible for the breaches of Christendom,' they confessed that they 'shared in the guilt of crippling the Body of Christ and hindering the activity of His Spirit.' Looking forward to a united Church in which the bodies, now separated, 'will retain much that has long been distinctive in their methods of worship and service,' the bishops affirmed that the 'visible unity of the Church will be found to involve the whole-hearted acceptance' of the following articles:

The holy Scriptures, as the record of God's revelation of Himself to man, and as being the rule and ultimate standard of faith; and the Creed commonly called Nicene, as the sufficient statement of the Christian faith, and either it or the Apostles' Creed as the Baptismal confession of belief.

The divinely instituted sacraments of Baptism and the Holy Communion, as expressing for all the corporate life of the whole fellowship in and with Christ.

A ministry acknowledged by every part of the Church as possessing not only the inward call of the Spirit, but also the commission of Christ and the authority of the whole body.

The question is then asked, 'May we not reasonably claim that the Episcopate is the one means of providing such a ministry,' but coupled with the 'thankful acknowledgment' that the ministries of the communions not possessing the episcopate 'have been manifestly blessed and owned by the Holy Spirit as effective means of grace.' The judgment is then expressed that, in accepting episcopal ordination, 'no one could possibly be taken to repudiate his past ministry.' __________________________________________________________________

[2257] These four articles were referred to by the Lambeth Conference, 1888, as 'the important and practical step taken by our brethren of the American Church, 1886.' See Abp. Davidson: The Three Lambeth Conferences, London, 1896, 414 pp. __________________________________________________________________

II. The Lambeth Quadrilateral and the Free Churches of England.--The Appeal, reaching the Federal Council of the Free Churches of England, was primarily acted upon 1921-25 by a Joint Conference between the Council's representatives of the Baptist, Congregational, Moravian, Presbyterian, Primitive Methodist, United Methodist, and Wesleyan bodies and a committee appointed by the two archbishops of England, the archbishops themselves being included. The deliberations were suspended by the Archbishop of Canterbury, 1925, that 'full opportunity might be given to the Churches to study and understand the documents already submitted' and the Federal Council's committee dismissed. [2258] The Free Churches then individually discussed the Quadrilateral and replied to it. In general, objection was made to the Lambeth condition of episcopal ordination as essential, to the limitations put upon the dispensation of the Lord's Supper, and to creeds as of perpetually binding force. The Baptists declared that there is 'no separated body of priests.' The Congregational Union of England and Wales denied that 'the existence of separated Churches is necessarily contrary to the mind of Christ' and affirmed that the view that the validity of the ministry depends on episcopal ordination 'ran counter to their deepest convictions.' __________________________________________________________________

[2258] A memorandum presented June 19, 1925, by the representatives of the Anglican Church in the Joint Conference called the ministries of the Free Churches 'real ministries,' but declared, at the same time, that, though they 'may possess spiritual, reality and efficacy, due authority' did not follow. 'This matter of due authority,' it added, 'is to us one of highest importance. Spiritual efficacy is one thing, due authority is another.' See Bell. Documents II., 79. The Churches of Scotland took no part in negotiations, as they were engaged in discussions over their own consolidation. The Rev. C. C. Starbuck, writing years ago, said, 'the impression given him by the consensus of Episcopal judgment on the Historic Episcopate is that it is rather a demand for submission than a solicitation of brotherly union.' __________________________________________________________________

III. The Lambeth Conference and the Union of Churches in South India.--The most important subject connected with Church union taken up at the Lambeth Conference of 1930 was the proposed merging of Church bodies in Southern India. Before the Conference assembled, there was much expectation that a large amount of attention would be given to the general subject of Church union. A resolution was presented to the Archbishop of Canterbury by the Congregationalists of England, July, 1930, praying 'for the day when the differences in the way of complete fellowship shall be removed.' The preceding April the Oxford-Cheltenham Conference of evangelical Churchmen 'reiterated its conviction that the ministries of the organized non-episcopal Churches are real ministries of the Word and the sacraments' and prayed that the Lambeth Conference 'do all in its power to facilitate the scheme of Church union in India and actively promote intercommunion between the Anglican and non-episcopal communions.' King George, in a communication to the Convocation of Canterbury, pronounced ' the progress made with the promotion of Christian unity very gratifying,' and expressed the hope that the Lambeth Conference 'would contribute to a further advance.' However, no advanced action in the direction of general Church union was taken in 1930. [2259]

The Scheme of Union of the Churches of South India came before the Conference by the act of the (Anglican) Church of India, Burma, and Ceylon, with the request for 'advice.' The Scheme, the result of negotiations begun 1919, contemplates the consolidation of the (Anglican) Church of India, Burma, and Ceylon, the South India United Church, and the South India Wesleyan Methodist Church. As formulated, 1929, the Scheme has the following distinctive features: 1. The adoption of episcopacy with modifications in the methods of election and administration. 2. The effectual maintenance of 'the continuity of the historic episcopate,' no particular interpretation of the historic episcopate 'being required.' 3. The validity of the ministrations of clergymen, not episcopally ordained, for at least thirty years after the declaration of the union. 4. The right of such ministers to exercise intercommunion and intercelebration with non-episcopal Churches as before the union. 5. ' The intention that eventually every minister in the united Church will be an episcopally ordained minister.' 6. The forms of worship used in the uniting Churches may be continued.

The three Indian communions, when the Scheme of Union reached them from the Joint Committee, all made conditions to its acceptance. The non-episcopal bodies required that it be made plain that no theory of the episcopate should be regarded as official and that their constituencies should continue to have full liberty of communion with non-episcopal Churches after the lapse of the term of thirty years. On the other hand, the General Council of the Anglican body voted that, in adopting the Scheme (1) it did not commit itself to the principle of the equal validity of all ministries, while at the same time requiring from the other bodies no endorsement of any particular theory of ordination; (2) that the Anglican rule for Anglican ministers in regard to the celebration of the eucharist should continue to be binding; (3) that as 'a measure of great importance, the rite of confirmation should be adopted as early as possible by the United Church.'

The position taken by the Lambeth Conference was set forth by a set of resolutions, in the Encyclical Letter sent out by the Bishops and in the Report of the Committee on the Unity of the Church, and was favorable to the inauguration of the movement. The movement the bishops pronounced a 'venture' and 'an experiment on behalf of the whole body of the Anglican Churches, made by our brethren of South India.' The Committee on the Unity of the Church--whose findings are printed in full but were not adopted by the Conference--approved the conditions proposed by the Anglican Church of India, Burma, and Ceylon, including the ultimate use of confirmation as a general practice of the united Church. The resolutions passed by the Conference gave 'its general approval to the suggestions contained in the Report of its Committee on the Unity of the Church,' and commended them to the General Synod of India, Burma, and Ceylon. They spoke of the Scheme as 'bringing together the distinctive elements of different Christian Communions, on a basis of sound doctrine and episcopal order, in a distinct Province of the Universal Church,' a province not subject to the jurisdiction of Canterbury. [2260] __________________________________________________________________

[2259] The Conference ordered negotiations resumed with the Free Churches of England and opened with the Scotch Churches.

[2260] The Anglo-Catholic party in England, through Bishop Gore as its spokesman, demands as an essential condition of the union the acceptance of the doctrine of Apostolic succession and the rite of confirmation. In the new edition of his Church and the Ministry Dr. Gore says that 'the adoption of the Scheme as it is, would go far to break up the Anglican Communion,' p. 224. See also Gore: Proposed Scheme of Union in S. India, 8 pp., London, 1930; Bell: Documents, II., 143-210, and especially the Lambeth Conference 1930, a volume of 200 pp. issued by the S. P. C. K., giving the encyclical letter of the bishops, the resolutions passed by the Conference, and the report of the Com. on the Unity of the Ch., and other reports. __________________________________________________________________ __________________________________________________________________

IV. The Anglican and Protestant Episcopal Churches and the Orthodox Eastern and Old Catholic Churches. Communications between these communions and friendly approaches have been increasing since the meetings of the General Convention, 1886, and the Lambeth Conference,
1888. [2261] Unofficial efforts to bring them together are to be dated from 1863, when the Anglican and Eastern Churches Association was formed in London and, 1864, when the Church Unity Society was formed by Protestant Episcopalians. American and English delegations have visited Eastern prelates--as also the Archbishop of Canterbury, 1929--and prelates of the Eastern Churches have been present at meetings of the General Convention and Lambeth Conferences and have joined in Church services in America and England. The most notable gathering was, 1925, in Westminster Abbey at the services in commemoration of the sixteen hundredth anniversary of the Nicene Council and Creed, when the Archbishop of Canterbury preached the sermon and the East was represented by 'His Holiness and Beatitude and Pope and Patriarch of Alexandria,' the Patriarch of Jerusalem, the Metropolitans of Kieff and Nubia, and other dignitaries.

A commission on relations with the Eastern Churches, appointed by the General Convention, 1910, having completed the work assigned to it, was dismissed, 1925. In the meantime, 1920, the commission, meeting in New York with delegates from the East, formulated a 'Concordat or Terms of Agreement as a basis of restoration of corporate unity and intercommunion,' which were later accepted by the General Convention and by the Patriarch and Holy Synod of Constantinople and other Eastern prelates and ecclesiastical bodies. The basis included (1) the 'authority of the Catholic Church to teach what is necessary to be believed and practised for salvation'; (2) the Scriptures as interpreted by the Catholic Church; (3) the Nicene Creed and the 'decrees of faith' of the oecumenically-called Councils. The two parties also declared their acceptance of 'the sacramental acts of each other.'

As a result of the communications, the validity of Anglican orders has received recognition from the Old Catholics of Holland, Germany and Switzerland, and by the Patriarchs of Constantinople and Jerusalem and other Eastern prelates, the latter with limitations given below. The Lambeth Conference of 1930 was visited by 'the most weighty delegation ever sent by the Orthodox Eastern Church to any Western Church,' [2262] and it was agreed to appoint a Joint Theological Commission to consider their differences and agreements in the hope--to use the words of the Lambeth Encyclical Letter of 1930--that 'restoration of communion may become possible as soon as the assemblies of the various Churches can meet.' At a meeting in Lambeth Palace, July 15-18, 1930, between bishops of the English Church and Eastern prelates, seventeen articles were agreed upon as a basis of further discussion by the Joint Theological Commission and promise made that a pro-synod should be convened in the East to discuss the matter. The articles embrace limitations laid down by the Easterners.? 1. In regard to the ministry. The demand that the statements of the XXXIX Articles be interpreted by the Book of Common Prayer and that ordination be accepted as a mysterion--that is, as being sacramental in its nature and conferring a charisma--was agreed to by the Anglicans.? 2. In regard to the eucharist. The Anglicans granted that it is a sacrifice in the sense defined in the archbishops' letter to Leo XIII., 1897, and 'as including the whole company of faithful people, living and departed.'
[2263] __________________________________________________________________

[2261] See the Journals of the General Convention and the Reports of the Lambeth Conferences. Canon Douglas: The Relations of the Angl. Ch. with the Churches of the East, London, 1921; the "Eastern Ch. books" issued by the Faith Press, London; Bell Doc. on Christ. Unity.

[2262] A quotation from the Report of the Com. on the Unity of the Church. A final judgment on the 'weight' of the delegation would require a comparison with the delegations sent from the East to the Councils of Lyons, 1274, and Ferrara, 1439.

[2263] The articles and the archbishops' letter, so far as it bore on the eucharistic sacrifice,' are given in the Lambeth Conf., vol. 136-140. __________________________________________________________________

V. The Church of England and the Roman Catholic Church.--In volume II. a brief account is given of the 'Malines Conversations' between Cardinal Mercier and an unofficial delegation of Anglican clergymen, 1921-25, also Leo XIII.'s encyclical on Anglican orders and Pius XI.'s encyclical, 1928, setting forth the Vatican's attitude to the movement toward Church unity brought to its attention by the Appeal of the Lambeth Conference, 1920, a copy of which was sent to Rome, and by the invitation to take part in the Lausanne Convention. Pius demanded unconditional submission to the Roman see from all Protestants, including Anglicans. __________________________________________________________________

Proposals of Church Union within the Protestant Churches of the United States. __________________________________________________________________

1. The Protestant Episcopal Proposals.--Following the action of the General Convention of 1886 proposing four articles as a basis of Church union, the House of Bishops declared 'their desire and readiness to enter into brotherly conference with all or any Christian bodies seeking the restoration of the organic unity of the Church with a view to the earnest study of the conditions under which so priceless a blessing might happily be brought to pass,' and appointed a Commission on Christian Unity 'to open communications with various bodies of Christians in this land.' Prolonged communications were had with the Congregational and Presbyterian Churches. The Synod of the Evangelical Lutheran Church forthwith declared that it could not agree to the historic episcopate or to the Nicene Creed 'as the sufficient statement of the Christian faith.' The Baptists made no official reply, but insisted on the principle of Church independence. The Methodists also made no official reply except to declare its readiness to fraternize with other Churches.

The National Council of Congregational Churches, 1889, responding 'to the courteous and fraternal appeal of the House of Bishops of 1886,' pronounced the 'declaration of the episcopate indispensable' a barrier to union. The effort to secure co-operation or union between the two bodies has been continued, measures now originating with the one and now with the other. In 1910, the National Council 'voiced the earnest hope of closer fellowship with the Episcopal Church in work and worship.' A notable episode in the dealings between the two bodies was opened with an unofficial discussion between members of the two meeting together, the results of which were brought before the General Convention, 1919, in the shape of 'proposals for an approach toward unity.' The proposals were not adopted by the National Council. Three years later, the Bishops at the General Convention adopted a canon recognizing clergymen of other Churches with the right to perform clerical ministrations in the Protestant Episcopal Church and at the same time to continue 'their fellowship or ministry in the communions,' from which they came and, in case such ministers became settled over Episcopal parishes, they were to 'conform to the doctrine, discipline, and worship of this Church and thus become for all purposes ministers of this Church.' For such ordination, while subscription to the historic episcopate was not explicitly mentioned, the acceptance of 'the historic faith of the Church as contained in the Apostles' Creed and the Nicene Creed' was required. The act of the Convention went beyond the resolution of the Lambeth Conference of 1920, which permitted a bishop to give 'occasional authorization to ministers, not episcopally ordained, to preach in churches in his diocese.' [2264] The Conference at the same time refused to allow ministers not episcopally ordained to celebrate the communion for Anglican congregations, and declared as the general rule 'that Anglican communicants should only receive the communion at the hands of ministers of their own Church' or a minister otherwise episcopally ordained. The action of the American Bishops, 1922, was found not to have been ratified by the House of Deputies, when Dean Brown and Professor Bainton of Yale University appeared before the Bishop of Connecticut and on that account were denied ordination.

The Communications between the Presbyterian Church in the U. S. A. and the Protestant Episcopal Church were prolonged, lasting from 1887 to 1896, and involved a clear statement of the ecclesiastical principle on which they differed, the principle of Church polity or the relative standing of bishops and presbyters. [2265] In accepting the Episcopal invitation and appointing its Committee, 1887, the Presbyterian General Assembly expressed 'its own sincere desire that the conference may lead, if not to a formal oneness of organization, yet to such a vital and essential unity of faith and spirit as shall bring all the followers of our common Lord into hearty fellowship and to mutual recognition and affection and to ministerial reciprocity in the branches of the one visible Church of Christ.' At the same time, the Assembly set forth its conception of the terms of Christian unity in the following words, 'proclaiming them to the world': 1. All believers in Christ constitute one body, mystical yet real, and destined to grow into the fulness of Him who filleth all in all. 2. The Universal Visible Church consists of all those throughout the whole world who profess the true religion, together with their children. 3. Mutual recognition and reciprocity between the different bodies, who profess the true religion, is the first and essential step toward practical Christian unity. With regard to the historic episcopate, the Assembly declared that, although it accepted another origin of the Christian ministry, it 'would find no difficulty with those who interpret the bishops of the New Testament and the primitive Church differently from ourselves, provided our own liberty of interpretation is not infringed.' The reply of the Protestant Episcopal commission was that, so far as the historic episcopate went, the Church in whose name it acted was bound by the words of the Ordinal of the Book of Common Prayer, namely, 'it is evident unto all men, diligently reading Holy Scripture and ancient authors that from the Apostles' time there have been three orders of ministers in Christ's Church, bishops, priests and deacons.' On the question of original historic fact, the two bodies were thus placed in irreconcilable conflict. In one of its communications the Commission stated that 'in days gone by it was the habit of men to glorify divisions, now the great evil of them is generally conceded and the sin of them acknowledged and deplored.' Without replying to the statement, which it certainly would have accepted only with modifications, the Presbyterian committee pronounced that 'external unity' did not seem possible at that time and expressed the hope that measures might be devised to bring the two Churches together in practical Church work, especially on the mission field.

Correspondence with the General Convention was declared stopped by the General Assembly, 1894, until such time as the Convention took action on the Assembly's resolutions of 1887 and had expressed itself 'upon the doctrine of mutual recognition and reciprocity.' In reply to further action of the Episcopal commission, the General Assembly of 1896 declared it 'impossible for it to negotiate with another Christian body on the subject of Christian unity except on terms of parity and the explicit acknowledgement of the Presbyterian Church to be a Church of Christ and its ministry a divinely authorized ministry.' In 1929, the Assembly received from the Episcopal commission an invitation to confer with it and other like commissions in the study of Christian morality, looking toward organic unity--a proposal which it adopted unanimously. __________________________________________________________________

[2264] See Newman Smyth: A Story of Christ. Unity, including the Lamb. Conf. and the Cong.-Episc. Approaches. New Haven, 1923, 87 pp.

[2265] The communications are found in a pamphlet Church Unity giving the 'progress and suspension of the negotiations between the two bodies,' 45 pp., Philadelphia, 1899. See Journals of the General Convention, 1895, Appendix XI., pp. 595-613, "Negotiations with the Presbyterians," and Journals, 1892, Appendix X., pp. 545 sqq. __________________________________________________________________

2. Congregational Proposals of Union.--The Congregational and Presbyterian Churches have repeatedly affirmed their fellowship with one another and with other Christian bodies on the basis of the Scriptures and the profession and practice of Christian faith. They likewise have made distinct proposals to other ecclesiastical bodies for federation or corporate union. In 1871, the National Council of the Congregational Churches made a notable deliverance--frequently reprinted in issues of the Biennial Minutes--expressing its desire to co-operate with all the Churches of the Lord and declaring that 'as little as did our fathers in their day, do we in ours make any pretension to be the only Churches of Christ. We believe in the Holy Catholic Church and it is our prayer and endeavor that the unity of the Church may be more and more apparent and that the prayer of our Lord for his disciples may be speedily and completely answered and all be one, that by consequence of this Christian unity in love the world may believe in Christ as sent of the Father to save the world.' The fine report of 1889, made by its chairman, Professor George P. Fisher, in answering the invitation of the General Convention of 1886, pronounced in favor of closer relations with the Presbyterians as desirable and natural in these words: 'The Connecticut Congregationalists and Presbyterians since the settlement of the country have been so close and the points of contact and sympathy so numerous that in endeavoring to secure inter-denominational comity, we are especially concerned to adjust our relations to them.'

The organic union of the Congregationalists, the Church of the United Brethren in Christ, and the Methodist Protestant Church was the subject of discussion from 1898 to 1907. A Joint Committee of the three bodies formulated an Act of Union and a Declaration of Faith. The National Council of Congregational Churches, 1907, referred the Act back to the commission, whereupon the other two Churches withdrew from further negotiations. Later, the Council denied intending by its action opposition to the movement of union. [2266] __________________________________________________________________

[2266] See Barton, pp. 198, 199, and Minutes of the Nat. Council, 1907, p. 286, and 1910, p. 259. __________________________________________________________________

3. Presbyterian Proposals of Union.--Fruitless efforts have several times been made officially to reunite the Presbyterian Church in the U.
S. A.--commonly known as the Presbyterian Church North--and the Presbyterian Church in the United States--commonly known as the Presbyterian Church South--as also to reunite the Northern and Southern Methodist bodies, divided on civil union or slavery. Both Presbyterian bodies have proposed union with the United Presbyterian Church of North America, and a plan of consolidation between the United Presbyterian Church and the Presbyterian Church South has actually been agreed upon. The Presbyterian Church North has also at times officially joined with the two Reformed Church bodies in the United States in seeking an agreement which would lead to their coalescence, but without practical result.

At an early time, 1887, the General Assembly of the Church North declared 'its cordial sympathy with the growing desire among Evangelical Christian Churches for practical unity and co-operation in the practical work of spreading the Gospel throughout all the earth.' In 1903, it made the far-reaching deliverance that 'whereas the Presbyterian Church holds Christian fellowship with all who confess and obey Jesus Christ as their Saviour and Lord and acknowledge the duty of all Churches that recognize Him as the only Head of the Church Universal to work in harmony and love for the extension of His kingdom and the good of the world, and whereas this Assembly earnestly desires to commend and promote this Christian co-operation and also practically to advance the cause of Church union by federation and, where possible, by consolidation, be it resolved that a committee be appointed to consider the whole subject of co-operation, confederation and consolidation with other Churches.' In 1918, expressing the 'profound conviction that the time had come for organic union of the evangelical Churches of America,' it overtured 'the National bodies of the Evangelical Communions of America to meet with its representatives for the purpose of formulating a Plan of Union.' [2267] The Assembly's earnestness in the cause was shown by the elevation of its committee on Church Comity and Union, 1923, to the Department of Church Co-operation and Union. In 1929 it received with applause a communication from the Methodist Episcopal Church North looking toward union; and conferences are being held between its commissions and commissions from the Presbyterian Church South and the Methodist Episcopal Churches North and South with the Protestant Episcopal commission instructed by the General Convention of 1929 to hold a common conference on co-operation in matters affecting Christian morals.

The most important movement within the Presbyterian or Reformed family of Churches of the United States was begun 1929, when five of them, namely, the Presbyterian Churches North and South, the United Presbyterian Church, the Reformed Church in the U. S.--German Reformed--and the Reformed Church in America--Dutch Reformed-- agreed to discuss a plan for their organic union. Through their committees these bodies have been holding meetings and have agreed upon articles which will be presented to the various representative assemblies and synods in 1931. In 1930, the Assembly of the United Presbyterian Church took the initiative in voting for the consolidation. The bodies, if they unite, will accept the Westminster Confession and Catechisms, the Heidelberg Catechism, the Canons of Dort, and the Belgic Confession, all of which are accepted by one or more of the bodies concerned and set forth the Calvinistic type of theology, so called. The following declarations are also proposed as the fundamentals of Church polity:

1. That the Lord Jesus Christ is the supreme and sole Head of the Church.

2. That the Word of God is the ultimate source and authority in Church government.

3. That the Church's nature, relation and function are spiritual, and spiritual only.

4. That witnessing for Christ is the continuous business of the Church.

5. That the evangelization and Christianization of the world is the aim of the Church.

6. We accept and practice the Presbyterian system as the method or form of Church organization and government, believing it to be in harmony with the Scriptures. __________________________________________________________________

[2267] The Plan of Union proposed as the name of the united body 'The United Churches of Christ in America' See Min. of the Gen. Assembly, 1919, pp. 97-123; 1920, pp. 118-122; Min. of the Nat. Council of Cong. Churches, 1920, pp. 48-54 __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

IV. CHURCH ALLIANCES AND FEDERATIONS OF CHURCHES.

The impulse towards fellowship and co-operation in Christian activities have also found notable expression within the Protestant world in oecumenical gatherings of Churches belonging to the same family and the confederate associations of Protestant Churches here and abroad. In both cases, proof has been given of the unity of the Protestant Churches and the possibility of hearty agreement in action without solidarity of denominational control.

The alliances of Churches belonging to the same families have been constituted on the basis of the primitive truths of the Gospel find agreement in distinctive denominational principles. They began with the Alliance of the Reformed Churches, which held its first meeting in Edinburgh, 1876, and are the following: 1. The Baptist World Alliance, with meetings, London, 1905, Philadelphia, 1911, and Stockholm, 1923. Among the principles emphasized at Stockholm were the 'universal priesthood of believers as the basis of the New Testament teaching as to the Church and the ministry,' and that 'Christian unity can only come through obedience to the will of Christ, as revealed in the New Testament, which Baptists must ever take as their sole, sufficient, certain and authoritative guide.' [2268] ? 2. The International Congregational Council with four meetings, London, 1891, with Rev. Dr.
R. W. Dale as president; Boston, 1899, with President Angell of Michigan University as president; Edinburgh, 1908, and Boston, 1920.
[2269] ? 3. The Lutheran World Convention, with meetings in Eisenach, 1923, and Copenhagen, 1929, and based on the statement that 'the Lutheran World Convention acknowledges the Holy Scriptures of the Old and New Testament as the only source and infallible norm of all Church teaching and practice, and sees in the Lutheran Confessions especially in the Unaltered Augsburg Confession and Luther's Small Catechism, the pure exposition of the Word of God.'? 4. The OEcumenical Methodist Conference, with meetings in London, 1901, Toronto, 1911, London, 1921.? 5. The Alliance of the Reformed Churches throughout the World holding the Presbyterian system, whose last three meetings were held in Pittsburgh, 1920, Cardiff, 1925, and Boston, 1929. Its object is to consider questions of general interest to the Presbyterian community, to seek the welfare of Churches, especially such as are weak or persecuted, and disseminate information concerning the kingdom of Christ throughout the world. [2270] ? 6. The Unitarians have also had world conferences under the title, the International Congress of Religious Liberals, beginning in London, 1901. The meeting was held in Prag, 1927.

To these world alliances of Churches affiliated by denominational origins and agreements should be added the congresses uniting representatives of all the Christian bodies of the world except the Roman Catholic Church, namely, the Universal Christian Conference on Life and Work, held in Stockholm, 1925, and the World Conference on Faith and Order, Lausanne, 1927. The latter [2271] 'disavowed emphatically any attempt to define the conditions of future reunion,' but at the same time considered among other subjects the sacraments, the ministry, and the extent of the authority of Scripture, all of which have an essential bearing on the consolidation of the Churches. Both conferences were attended by representatives from the Eastern Orthodox Churches, who also took part in the proceedings.

The Federation of Churches is represented by the Federal Council of the Evangelical Free Churches of England, formed 1917, and the Federal Council of the Churches of Christ in America, 1905. The English Federation is based upon a Declaratory Statement of Common Faith and Practice which includes the evangelical doctrines of the Trinity, incarnation, 'the Only Headship' of Christ in the Church, sin, the final judgment, the Scriptures, the sacraments, and the ministry, the last defined as 'not a sacerdotal order but as comprising all who are called to it by an inward call of the Holy Spirit authenticated by the call of the Church.'

The Federal Council of the Churches of Christ in America has for its object, as its Plan of Federation states, 'more fully to manifest the essential oneness of the Christian Churches of America in Jesus Christ as their divine Lord and Saviour, to express the fellowship and catholic unity of the Christian Church and to bring the Christian bodies of America into united service, for Christ and the world.'

--------------------
The Holy Church throughout all the world
Doth acknowledge Thee, the Father everlasting
Thine adorable, true, and only Son
Also the Holy Ghost, the Comforter.

--Te Deum. __________________________________________________________________

[2268] See the Report of the Bapt. World Alliance, Stockholm, 223 pp.

[2269] The proceedings have been published in separate vols.

[2270] These oecum. councils are in line with the words of Dr. Philip Schaff, 1875. Writing of the London gathering which arranged for the Council of 1876, he said: 'We have the Christian union of individual believers in the Ev. Alliance, and now this is a confederation of Churches of all Presb. and Reformed bodies. The last step would be the organic union in one body which will hardly appear till the millennium. In the mean time the Lutheran Churches should have a Luth. Alliance, and the Episcopalians, Methodists, and other eccles. families should have their alliances. In this way, union would be simplified.' (Life of
P. Schaff, p. 318.)

[2271] See the Univ. Christ. Conf. on Life and Work, Stockholm, 1925, ed. by Bp. Bell, Oxf., 1926, 787 pp. For the Lausanne Conf., Bell: Documents on Christ. Unity, I., 377 sqq.; II., 220 sqq.; and Proceedings of the Conference, N. Y., 1928, 541 pp. In 1930 a committee appointed by the two English archbishops to 'consider the findings of the Lausanne Conf.' in a long report announced that 'it would never abandon the principle of a ministry conferred by episcopal ordination.' The Report, with statements by Bishops Gore and Palmer on the South India Scheme, 158 pp., publ. Westminster, 1930. __________________________________________________________________ __________________________________________________________________

INDEX TO VOL. III.
--------------------
A.

Absolution, [1]13, [2]40, [3]96, [4]161, [5]193, [6]205, [7]539, [8]825, [9]880.

Adiaphora, [10]161, [11]228, [12]302, [13]903.
Ambrose, [14]11, [15]22, [16]25, [17]38.

Anabaptists, [18]10, [19]13, [20]14, [21]17, [22]18, [23]173, [24]174,
[25]175, [26]228, [27]291, [28]306, [29]382, [30]403, [31]427, [32]433,
[33]474, [34]513, [35]538, [36]891, [37]908.

Angels, [38]246.
Antitrinitarians condemned, [39]179.

Apostles' Creed, exposition of, [40]77, [41]314, [42]518, [43]841.

Articles of Religion of the Church of England, [44]486; Arminian Articles, 545; Irish Articles, [45]527; Lambeth Articles, [46]523; Methodist Articles, [47]807; Reformed Episcopal Articles, [48]814.

Anti-christ, the pope as, [49]481, [50]484, [51]659, [52]723, [53]739.

Apocrypha, [54]387, [55]491, [56]527, [57]602.

Apostles' Creed, [58]77, [59]277, [60]314, [61]362, [62]492, [63]518, [64]703, [65]704, [66]821, [67]841, [68]948, [69]949.

Apostolic Succession, [70]822, [71]875, [72]881, [73]901. See Ministry.

Articles of the Evangelical Alliance, [74]821.
Arius, [75]154, [76]179, [77]241, [78]254.
Arminians, 545.

Apostles' Creed, exposition of, [79]77, [80]314, [81]518, [82]841.

Articles of Religion of the Church of England, [83]486, [84]913; Arminian Articles, 545; Irish Articles, [85]527; Lambeth Articles,
[86]523; Methodist Articles, [87]807; Reformed Episcopal Articles,
[88]814; Presb. Ch. of England, [89]916.

Athanasian Creed, [90]95, [91]189, [92]236, [93]362, [94]393, [95]492, [96]528.

Atonement, [97]9, [98]79, [99]209, [100]215, [101]320, [102]369,
[103]406, [104]447, [105]507, [106]561, [107]586, [108]752, [109]778,
[110]811, [111]825.

Auburn Declaration, [112]777.

Augsburg Confession, [113]3, [114]95, [115]147, [116]159, [117]165,
[118]172, [119]175, [120]180, [121]242, [122]249, [123]256, [124]280,
[125]282, [126]933.

Augustine, [127]18, [128]24, [129]45, [130]49, [131]54, [132]63,
[133]112, [134]147, [135]253, [136]271, [137]833, [138]839, [139]883,
[140]893.

B.

Baptism, [141]13, [142]85, [143]175, [144]183, [145]188, [146]224,
[147]289, [148]329, 379, [149]425, [150]504, [151]542, [152]661,
[153]696, [154]747, [155]755, [156]766, [157]770, [158]785, [159]797,
[160]803, [161]811, [162]823, [163]889, [164]915. See Infants; Sacraments.

Baptist Confessions, [165]729, [166]738, [167]742, [168]749; World Alliance, [169]960.

Barrier Act, [170]939, [171]941.
Barton, [172]915.
Belgic Confession, [173]383.
Bern, Conclusions of, [174]208.
Beza, [175]356.
Bidding Prayer, [176]930.
Bishop of Rome. See Pope.

Bishops, [177]51, [178]58, [179]59, [180]62, [181]63, [182]64, [183]71,
[184]280, [185]283, [186]378, [187]511, [188]877, [189]880 sqq. See Ministry.

C.
Calvin, [190]231, [191]356.
Cambridge Platform, [192]930.
Canada, United Church of, [193]933.
Canisius, [194]926.

Canon, [195]385, [196]490, [197]526, [198]601,759, [199]815, [200]833. See Scriptures.

Capernaitically, [201]139, [202]143, [203]145, [204]146, [205]892.

Canons of the Synod of Dort, [206]550.

Catechisms, Luther's, [207]74, [208]95; Calvin's, [209]188; Genevan,
[210]232; the Heidelberg, [211]307; Anglican, [212]517; Westminster,
[213]674, [214]676; Union, [215]831; Evang. Free Ch., [216]926; recent
[217]926, [218]927.

Celibacy, [219]30, [220]31, [221]33, [222]52, [223]57, [224]202, [225]231, [226]304, [227]507, [228]537, [229]905. See Marriage.

Charles V, [230]3, [231]7, [232]28, [233]30, [234]95; ix, [235]356.

"Christian Church, The," [236]944.

Christian Liberty, [237]23, [238]67, [239]124, [240]302, [241]643, [242]719. See Rites.

Chrysostom, [243]38, [244]41, [245]140.

Church, defined, [246]11, [247]210, [248]218, [249]268, [250]271,
[251]325, [252]376, [253]417, [254]442, [255]448, [256]458, [257]464,
[258]499, [259]538, [260]657, 721, [261]724, [262]738, [263]746,
[264]755, [265]765, [266]810, [267]869, [268]915, 918, [269]922,
[270]928, [271]937, [272]942, [273]946, [274]949; may err, [275]499,
[276]540, [277]658, [278]721; marks of the true, [279]419, 460,
[280]461, [281]464; no salvation out of, [282]459, 538, [283]657. See "Head of the Church"; Roman Ch.

Churches, particular, [284]163, [285]463, [286]509, [287]538, [288]540, 658, [289]724, [290]733, [291]785.

Church union and unity, [292]72, [293]735, [294]827, [295]916, 929 sqq; bases of, [296]932, [297]933, [298]935, [299]941, [300]946-962.

communicatio idiomatum, [301]153, [302]155.

Community of goods, [303]303, [304]513, [305]538, [306]813, [307]826, [308]905. See Anabaptists.

Concord, Formula of, [309]93.

Confession, [310]13, [311]40, [312]87, [313]96, [314]263, [315]825.

Confirmation, [316]502, [317]522, [318]541, [319]952.

Congregational Councils and Creeds, [320]707, [321]730, [322]734, [323]737, [324]910, [325]913, [326]944, [327]958, [328]961.

Conversion, [329]108, [330]111, [331]112, [332]262, [333]564, [334]586, [335]587, [336]623, [337]858, [338]914, [339]917.

Covenant of Grace, and of Works, [340]563, [341]616, [342]617, [343]641, [344]656, [345]679, [346]718.

Creation, [347]98, [348]246, [349]309, [350]395, [351]398, [352]440,
[353]529, [354]611, [355]750, [356]841, [357]914, [358]916, [359]922,
[360]936.

Cumberland Presb. Church, [361]771, [362]931.

Cup, The, [363]29, [364]142, [365]507, [366]543, [367]811, [368]824, [369]895.

Cyprian, [370]33, [371]303, [372]881.
D.
Damasus, Symbol of, [373]235.
Decrees. See Predestination.

Descent into Hell, [374]159, [375]216, [376]321, [377]488, [378]530.

Divorce. See Marriage.
Donatists, [379]12, [380]284, [381]883.
Dykes, Oswald, [382]916.
E.
Elizabeth, Queen, [383]512, [384]514.
Enchiridion, [385]96.
Epicureans, [386]167, [387]245, [388]398.
Epiphanius, [389]242.

Equivocation, "popish doctrine of," [390]538.

Evang. Alliance, [391]827, [392]960.
Eutyches, [393]153, [394]154, [395]235.
Excommunication. See Keys.
F.

Faith, [396]21, [397]23, [398]25,114, [399]119, [400]199, [401]218,
[402]262, [403]268, [404]313, [405]327, [406]370, [407]407, [408]450,
[409]532, [410]626, [411]630, [412]744, [413]753, [414]763, [415]779,
[416]817, [417]915, [418]918, [419]923, [420]925, [421]936.

Fasts, [422]48, [423]201, [424]298, [425]299, [426]525. See Rites.

Fathers of the early Church, [427]11, [428]212, [429]239.

Federal Councils of Churches, [430]962.
Fisher, Geo. P., [431]913, [432]958.
Five Points of Calvinism, 545, [433]577.
Free Churches of England, [434]950.

Free Will, [435]18, [436]106, [437]213, [438]214, [439]493, [440]546, [441]623, [442]773, [443]779, [444]809, [445]820, [446]844, [447]916.

Free Will Baptists, [448]749.
Friends, Conf. of the Society of, [449]789.
G.
Gallican Confession, [450]356.

General Councils, [451]6, [452]239, [453]258, [454]463, [455]465, [456]500, [457]520, [458]539, [459]668, [460]822, [461]833.

George V, [462]940.
Gerson, [463]44, [464]45, [465]58.
Godfathers, [466]517, [467]522.

Good Works, [468]11, [469]16, [470]19, [471]20, [472]25, [473]43,
[474]57, [475]118, [476]120, [477]121, [478]133, [479]200, [480]218,
[481]268, [482]328, [483]410, [484]450, [485]452, [486]454, [487]482,
[488]494, [489]495, [490]534, [491]547, [492]633, [493]635, [494]764,
[495]783, [496]809, [497]817, [498]819, [499]862, [500]864, [501]866,
[502]921.

Gore, Bp., [503]952.
Great Britain, Delegates at Dort, [504]556.
Gregory I, [505]49,
Guido de Bres, [506]383.
H.

"Head of the Church," [507]273, [508]274, [509]450, [510]458, [511]459,
[512]540, [513]658, [514]723, [515]921, [516]928, [517]938, [518]944,
[519]959, [520]960.

Helvetic Confessions, [521]211, [522]233, [523]831.

Heresies and Heretics, [524]173, [525]228, [526]241, [527]260, [528]265, [529]270.

Historic Episcopate, [530]948, [531]949, [532]951, [533]955.

Holy Spirit, [534]123, [535]184, [536]189, [537]210, [538]238,
[539]290, [540]324, [541]361, [542]371, [543]394, [544]450, [545]489,
[546]751, [547]763, [548]784, [549]807, [550]815, [551]921. See Trinity.

I.

Incarnation, [552]9, [553]99, [554]147, [555]154, [556]182, [557]187,
[558]215, [559]254, [560]313, [561]317, [562]322, [563]368, [564]393,
[565]402, [566]404, [567]443, [568]448, [569]488, [570]531, [571]619,
[572]622, [573]680, [574]751, [575]762, [576]782, [577]807, [578]814,
[579]850, [580]914, [581]917, [582]923, [583]936.

Infants, [584]174, [585]175, [586]188, [587]366, [588]379, [589]427,
[590]474, [591]505, [592]521, [593]625, [594]773, [595]778, [596]921,
[597]925, [598]937.

Inner Light, [599]790.
Irenæus, [600]248. [601]299.
J.
Jerome, [602]30, [603]257, [604]496.

Judgment, Last, [605]433, [606]543, [607]571, [608]756, [609]919, [610]924, [611]938.

Justification, [612]11, [613]21, [614]37, [615]38, 114, [616]200,
[617]266, [618]369, [619]407, [620]532, [621]626, [622]743, [623]754,
[624]768, [625]773, [626]778, [627]793, [628]809, [629]818, [630]828,
[631]918, [632]936.

K.

Keys, Power of, [633]15, [634]40, [635]58, [636]59, [637]60, [638]202,
[639]220, [640]228, [641]264, [642]282, [643]338, [644]500, [645]508,
[646]536, [647]653, [648]667, [649]727, [650]860, [651]907.

Kirk, the True, [652]460-464, [653]484; the "papistical," [654]471, [655]472.

L.
Lectantius, [656]242.
Lambeth Articles, [657]523.

Lambeth Conferences, [658]947 sqq.; Quadrilateral, [659]948.

Lausanne, Conference at, [660]962.

Law and Gospel, [661]126, [662]130, [663]259, [664]412, [665]456, [666]640, [667]746, [668]854, [669]937.

Leo XIII., [670]926.

Liberty of Conscience, [671]46, [672]66, [673]70, [674]163, [675]164,
[676]457, [677]643, [678]719, [679]720, [680]748, [681]797. See Christian Liberty.

Light of Nature, [682]565, [683]588, [684]646, [685]792.

Longley, Abp., [686]948.
Lord of the Conscience, [687]643, [688]719.

Lord's Day, [689]69, [690]345, [691]536, [692]648, [693]689, [694]747, [695]754, [696]915, [697]938.

Lord's Prayer, [698]80, [699]81, [700]351, [701]520, [702]522, [703]698, [704]702, [705]835, [706]901.

Lord's Supper, [707]13, [708]29, [709]91, [710]135, [711]137, [712]140,
[713]181, [714]187, [715]225, [716]291, [717]332, [718]380, [719]428,
[720]468, [721]505, [722]507, [723]542, [724]663, [725]697, [726]732,
[727]741, [728]747, [729]755, [730]766, [731]785, [732]797, [733]800,
[734]804, [735]811, [736]823, [737]887, [738]891, [739]915. See Mass.

Love, God's, [740]914, [741]917, 920, [742]921, [743]922, [744]925, [745]936.

Luther, [746]74, [747]103, [748]113, [749]138, [750]148, [751]153, [752]160.

Lutheran Churches, [753]932, [754]933; Confessions, [755]3-194; World Convention, [756]961.

M.
MacDonald, Ramsay, [757]940.
Man of Sin, [758]540, [759]546, [760]658.

Manichæans, [761]8, [762]99, [763]102, [764]104, [765]109, [766]238, [767]245, 252, [768]396.

Marcion, [769]154, [770]238, [771]444.

Marriage, [772]31, [773]52, [774]177, [775]202, [776]205, [777]210,
[778]230, [779]304, 537, [780]655, [781]812, [782]826, [783]905,
[784]906. See Celibacy.

Mary, [785]9, [786]79, [787]150, [788]174, [789]319, [790]403, [791]532, [792]731, [793]770, 800.

Mass, [794]34, [795]37, [796]39, [797]142,173, [798]200, [799]209,
[800]295, [801]335, 473, [802]482, [803]507, [804]543, [805]664,
[806]665, [807]812, [808]896.

Mercier, Cardinal, [809]954.
Methodist Prot. Ch., [810]958.

Methodists, [811]807, [812]946, [813]959, [814]961.

Ministry, [815]10, [816]178, [817]201, [818]206, [819]210, [820]221,
[821]266, 278, [822]283, [823]300, [824]374, [825]377, [826]421,
[827]423, [828]501, [829]538, 725, [830]733, [831]734, [832]745,
[833]755, [834]767, [835]795, [836]810, [837]822, 828, [838]875,
[839]879, [840]925, [841]937, [842]946.

Missions, [843]915, [844]921, [845]925, [846]938, [847]959.

Monks, [848]49, [849]51, [850]58.
Moravians, Easter Litany of, [851]799.
N.
Nestorious, [852]154, [853]285.
New Hampshire Confessions, [854]742.

Nicene Creed, [855]7, [856]39, [857]84, [858]95, [859]180, [860]362, [861]393, [862]492, [863]528, [864]913, [865]948, [866]953, [867]955.

O.

Oaths, [868]244, [869]513, [870]514, [871]649, [872]812, [873]921.

Oberlin Declaration, [874]737.
Old Catholics, [875]953.

Original Sin. [876]8, [877]20, [878]25, [879]80, [880]97, [881]98,
[882]99, [883]213, [884]247, [885]308, [886]365, [887]398, [888]400,
[889]440, [890]456, [891]492, [892]496, [893]530, [894]564, [895]587,
[896]615, [897]623, [898]679, [899]731, [900]743, [901]750, [902]761,
[903]767, [904]777, [905]782, [906]787, [907]791, [908]808, [909]809,
[910]816, [911]820, [912]842, [913]914, [914]917, [915]922.

Orthodox Eastern Churches, [916]913, [917]953, [918]961.

P.

Papacy, [919]471, [920]472, [921]481, [922]537, [923]540, [924]655. See Pope.

Pelagians, [925]8, [926]9, [927]19, [928]101, [929]110, [930]248, [931]252, [932]551, 554.

Perfection, [933]56, [934]57, [935]111, [936]178, [937]794.

Perseverance of Saints, [938]189, [939]548, [940]549, [941]554, 562,
[942]571, [943]574, [944]592, [945]636, [946]746, [947]754, [948]774,
[949]788, 795, [950]918.

Pius II, [951]31; X., [952]927; XI, [953]954.

Pope, [954]32, [955]53, [956]59, [957]65, [958]72, [959]199, [960]215,
[961]273, [962]274, 367, [963]450, [964]481, [965]537, [966]539,
[967]541, [968]654, [969]658, [970]659, 723, [971]739, [972]765,
[973]871, [974]921, [975]928.

Prayer, [976]204, [977]296, [978]350, [979]698, [980]897, [981]937.

Predestination, [982]165, [983]171, [984]172, [985]185, [986]189,
[987]215, 252, [988]396, [989]400, [990]401, [991]444, [992]497,
[993]523, [994]528. [995]531, 545, [996]551, [997]557, [998]581,
[999]596, [1000]608, [1001]610, [1002]627, [1003]677, 732, [1004]745,
[1005]769, [1006]771, [1007]777, [1008]783, [1009]820, [1010]847,
[1011]917, 920, [1012]922, [1013]925.

Presb. Ch., England, [1014]916.
Presb. Ch., U.S.A., 920, [1015]955, [1016]958.
Priesthood. See Ministry.

Prot. Episcopal Church, [1017]948, [1018]954, [1019]955.

Purgatory, [1020]206, [1021]209. [1022]301, [1023]373, [1024]447, [1025]452, [1026]501, 544, [1027]825, [1028]902, [1029]903.

Q.
Quadrilateral, Lambeth, [1030]948, [1031]950.
R.
Reformed Ch., U. S., [1032]959.
Reformed Churches, Alliance of, [1033]961.
Reformed Episc. Church, Articles of, [1034]814.
Reformed Faith, Brief Statement of, [1035]922.

Regeneration, [1036]111, [1037]117, [1038]123, [1039]132, [1040]182,
[1041]188, [1042]371, [1043]451, [1044]547, [1045]567, [1046]590,
[1047]743, [1048]753, [1049]779, [1050]783, [1051]817, [1052]917,
[1053]922, [1054]935.

Religion, [1055]459, [1056]476, [1057]480, [1058]657; "The True Reformed," [1059]459, [1060]476, [1061]480, [1062]657.

Remonstrants, [1063]549, [1064]794; contra-Remonstrants, [1065]578.

Reprobation, [1066]185, [1067]477, [1068]523, 545, [1069]553, [1070]556, [1071]576, [1072]582, [1073]585, [1074]609.

Rites, [1075]12, [1076]16, [1077]27, [1078]28, [1079]42, [1080]47,
[1081]48, [1082]67, [1083]69, [1084]160, [1085]199, [1086]201,
[1087]212, [1088]227, [1089]295, [1090]298, [1091]302, [1092]378,
[1093]412, [1094]466, [1095]471, [1096]482, [1097]483, [1098]500,
[1099]535, [1100]536, [1101]542, [1102]648, [1103]798, [1104]812,
[1105]900, [1106]903.

Roman Church, [1107]27, [1108]47, [1109]48, [1110]274, [1111]295,
[1112]357, [1113]499, [1114]502, [1115]540, [1116]541, [1117]544,
[1118]869, [1119]871, [1120]896, [1121]898, [1122]913, [1123]954.

S.

Sacramentarians, [1124]137, [1125]143, [1126]144, [1127]148.

Sacraments, [1128]15, [1129]223, [1130]285, [1131]328, [1132]379,
[1133]424. [1134]430, 467, [1135]471, [1136]474, [1137]502, [1138]503,
[1139]541, [1140]660, [1141]810, [1142]822, 915, [1143]919, [1144]922,
[1145]937. See Baptism; Lord's Supper.

Saints, Worship of, [1146]26, [1147]200, [1148]501, [1149]544, [1150]835.

Salvation, [1151]172, [1152]185, [1153]188, [1154]189, [1155]197,
[1156]367, [1157]458, [1158]499, [1159]524, [1160]544, [1161]546,
[1162]552, [1163]609, [1164]630, [1165]637, [1166]718, [1167]743,
[1168]773, [1169]779, [1170]793, [1171]819, [1172]839, [1173]850,
[1174]914, [1175]917, [1176]922, [1177]925, [1178]936.

Savoy Declaration, [1179]708, [1180]714.
Saxon Visitation Articles, [1181]181.
Schaff, Ph., 920, [1182]961.
Schwenkfeldians, [1183]177, [1184]256.
Scotch Confession, [1185]437, [1186]480.
Scotland, Ch. of, [1187]938 sqq.

Scriptures, [1188]24, [1189]26, [1190]37, [1191]64, [1192]94, [1193]95,
[1194]126, [1195]178, [1196]199, [1197]211, [1198]212, [1199]237,
[1200]239, [1201]260, [1202]358, [1203]360, [1204]375, [1205]385,
[1206]386, [1207]464, [1208]489, [1209]526, [1210]540, [1211]599, 600,
[1212]676, [1213]731, [1214]742, [1215]749, [1216]751, [1217]758,
[1218]767, [1219]781, [1220]784, [1221]791, [1222]808, [1223]815,
[1224]831, [1225]914, [1226]919, [1227]922, [1228]935, [1229]947,
[1230]948, [1231]949, [1232]953, [1233]960.

Second Advent, [1234]919, [1235]924, [1236]925, [1237]938.

Semi-Pelagians, [1238]110.
Servetus, [1239]254.
Smalcald Articles, [1240]95.

Soul, State after death, [1241]246, [1242]434, [1243]459, [1244]543, [1245]670, [1246]748, [1247]756. See Purgatory.

South India Union Church, [1248]950, [1249]951.
Spires, Diet of, [1250]5, [1251]6.

State, The, [1252]4, [1253]5, [1254]16, [1255]17, [1256]56, [1257]57,
[1258]60, [1259]61, [1260]176, [1261]203, [1262]229, [1263]305,
[1264]375, [1265]381, [1266]432, [1267]474, [1268]512, [1269]536,
[1270]652, [1271]658, [1272]669, [1273]720, [1274]738, [1275]741,
[1276]747, [1277]770, [1278]797, [1279]812, [1280]826, [1281]907,
[1282]941 sq.

Stockholm Conference, [1283]961.
Substance and Accidence, [1284]105.
Summists, [1285]44.
Supererogation. See Good Works.
T.

Ten Commandments, The, [1286]25, [1287]74, [1288]340, [1289]519, 685, [1290]768, [1291]868, [1292]901.

Traditions, [1293]16, [1294]28, [1295]42, [1296]44, [1297]66, [1298]71,
[1299]142, [1300]164, 212, [1301]239, [1302]277, [1303]388, [1304]431,
[1305]508.

Transubstantiation, [1306]142, [1307]468, [1308]505, [1309]542, [1310]562. 666, [1311]833, [1312]892. See Mass.

Trent, Decrees of, [1313]483.

Trinity, The, [1314]7, [1315]179, [1316]240, [1317]363, [1318]383,
[1319]390, [1320]487, 528, [1321]606, [1322]677, [1323]781, [1324]786,
[1325]799, [1326]807, [1327]814, [1328]835, 914, [1329]917, [1330]922,
[1331]935.

U.
Unitarians, [1332]961.
United Brethren in Christ, [1333]958.
United Presb. Ch., N. A., [1334]924, [1335]959.
United States, [1336]487, [1337]653, [1338]812.
Ussher, [1339]526.
V.

Vows, [1340]49, [1341]51, [1342]52, [1343]56, [1344]58, [1345]202, [1346]231, [1347]649, [1348]651.

W.
Waldensian Confession, [1349]757.
Washington, quoted, [1350]929.
Welsh Presb. Ch., [1351]931.
Wesleyans. See Methodists.

Westminster Conf., [1352]599, [1353]913, 920, [1354]924, [1355]931.

Whitaker, [1356]523.
Whitgift, [1357]523.

Worship, [1358]26, [1359]227, [1360]243, [1361]295, [1362]534, [1363]646, [1364]796, [1365]836, [1366]838, [1367]897.

Z.
Zwingli, Sixty-seven Articles of, [1368]197.

Zwinglians, [1369]135, [1370]136, [1371]143. See Sacramentarians. __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References
Genesis

[1372]1 [1373]1 [1374]1 [1375]1 [1376]1 [1377]1:1
[1378]1:1 [1379]1:1 [1380]1:1 [1381]1:2 [1382]1:2 [1383]1:2
[1384]1:3 [1385]1:3 [1386]1:7 [1387]1:26 [1388]1:26
[1389]1:26 [1390]1:26 [1391]1:26 [1392]1:26 [1393]1:26
[1394]1:26 [1395]1:26 [1396]1:26-27 [1397]1:26-27
[1398]1:26-27 [1399]1:26-27 [1400]1:26-28 [1401]1:27
[1402]1:27 [1403]1:27 [1404]1:27 [1405]1:27-28 [1406]1:27-28
[1407]1:27-28 [1408]1:28 [1409]1:28 [1410]1:28 [1411]1:28
[1412]1:29-30 [1413]1:31 [1414]1:31 [1415]1:31 [1416]1:31
[1417]1:31 [1418]1:31 [1419]2:2-3 [1420]2:2-3 [1421]2:3
[1422]2:3 [1423]2:7 [1424]2:7 [1425]2:8 [1426]2:16
[1427]2:16 [1428]2:16 [1429]2:16-17 [1430]2:16-17
[1431]2:16-17 [1432]2:16-17 [1433]2:16-17 [1434]2:16-17
[1435]2:17 [1436]2:17 [1437]2:17 [1438]2:17 [1439]2:17
[1440]2:17 [1441]2:17 [1442]2:17 [1443]2:18 [1444]2:18
[1445]2:18 [1446]2:18 [1447]2:22 [1448]2:24 [1449]2:24
[1450]2:24 [1451]2:27 [1452]2:27 [1453]3 [1454]3 [1455]3
[1456]3 [1457]3:1 [1458]3:3 [1459]3:3 [1460]3:6 [1461]3:6
[1462]3:6 [1463]3:6 [1464]3:6 [1465]3:6 [1466]3:6-8
[1467]3:6-8 [1468]3:6-24 [1469]3:7 [1470]3:8-9 [1471]3:8-11
[1472]3:8-11 [1473]3:9 [1474]3:13 [1475]3:13 [1476]3:15
[1477]3:15 [1478]3:15 [1479]3:15 [1480]3:15 [1481]3:15
[1482]3:15 [1483]3:15 [1484]3:15 [1485]3:15 [1486]3:15
[1487]3:17 [1488]3:19 [1489]3:19 [1490]3:19 [1491]3:19
[1492]3:22 [1493]3:22 [1494]3:23 [1495]3:23 [1496]4
[1497]4:3-5 [1498]4:3-5 [1499]4:4 [1500]4:4 [1501]4:4
[1502]4:4 [1503]4:8 [1504]5:1 [1505]5:3 [1506]5:3 [1507]6:3
[1508]6:3 [1509]6:5 [1510]6:5 [1511]6:5 [1512]6:5 [1513]6:5
[1514]6:5 [1515]6:5 [1516]6:5 [1517]6:12 [1518]8:21
[1519]8:21 [1520]8:21 [1521]8:21 [1522]8:21 [1523]8:21
[1524]8:21 [1525]8:21 [1526]8:21 [1527]8:22 [1528]8:22
[1529]9:2-3 [1530]9:13 [1531]12 [1532]12:3 [1533]15:1
[1534]15:5-6 [1535]15:6 [1536]17 [1537]17 [1538]17:1
[1539]17:1 [1540]17:1 [1541]17:7 [1542]17:7 [1543]17:7
[1544]17:7 [1545]17:7 [1546]17:7 [1547]17:7 [1548]17:7
[1549]17:9 [1550]17:9 [1551]17:10 [1552]17:10 [1553]17:10
[1554]17:10 [1555]17:10 [1556]17:10-11 [1557]17:11
[1558]17:11-12 [1559]17:14 [1560]18:23 [1561]18:27
[1562]18:27 [1563]21:9 [1564]22:17 [1565]22:18 [1566]22:18
[1567]22:18 [1568]24:2-3 [1569]24:2-3 [1570]24:5 [1571]24:5
[1572]24:6 [1573]24:6 [1574]24:8 [1575]24:8 [1576]24:9
[1577]24:9 [1578]24:57-58 [1579]24:57-58 [1580]26:4
[1581]27:20 [1582]27:41 [1583]28:20-22 [1584]28:20-22
[1585]34:14 [1586]34:14 [1587]34:14 [1588]34:14 [1589]45:7
[1590]45:7 [1591]45:8 [1592]49:10 [1593]49:10 [1594]49:10
[1595]49:10 [1596]50:20 [1597]50:20 [1598]50:20

Exodus

[1599]1 [1600]2 [1601]3:14 [1602]3:14 [1603]3:14
[1604]3:15-16 [1605]3:18 [1606]4:24-36 [1607]4:24-36
[1608]5:15 [1609]7:3 [1610]7:3 [1611]7:13 [1612]8 [1613]8
[1614]8:15 [1615]8:15 [1616]8:32 [1617]8:32 [1618]9:16
[1619]10 [1620]10 [1621]11 [1622]11 [1623]12:13 [1624]12:48
[1625]12:48 [1626]15:11 [1627]16:23 [1628]16:23 [1629]16:25
[1630]16:25 [1631]16:26 [1632]16:26 [1633]16:29 [1634]16:29
[1635]16:30 [1636]16:30 [1637]18:20 [1638]18:20-21
[1639]18:23 [1640]19:6 [1641]19:6 [1642]20 [1643]20
[1644]20 [1645]20 [1646]20 [1647]20 [1648]20:1
[1649]20:1-17 [1650]20:2-3 [1651]20:2-3 [1652]20:3-18
[1653]20:3-18 [1654]20:4-6 [1655]20:4-6 [1656]20:7 [1657]20:7
[1658]20:7 [1659]20:7 [1660]20:7 [1661]20:7 [1662]20:7
[1663]20:7 [1664]20:8 [1665]20:8 [1666]20:8 [1667]20:8
[1668]20:8 [1669]20:10 [1670]20:10 [1671]20:15 [1672]20:15
[1673]21 [1674]21 [1675]21 [1676]21:13 [1677]21:13
[1678]21:13 [1679]22:1-29 [1680]22:1-29 [1681]22:7-11
[1682]22:7-11 [1683]23:13 [1684]23:13 [1685]24:3-4 [1686]24:4
[1687]28:38 [1688]28:38 [1689]31:15-17 [1690]31:15-17
[1691]31:18 [1692]33:18-19 [1693]34:1 [1694]34:1 [1695]34:6
[1696]34:6 [1697]34:6-7 [1698]34:6-7 [1699]34:6-7 [1700]34:7
[1701]34:7 [1702]34:16 [1703]34:16 [1704]46:3

Leviticus

[1705]12:6 [1706]18 [1707]18 [1708]18:5 [1709]18:24-28
[1710]18:24-28 [1711]19:12 [1712]19:12 [1713]19:30
[1714]20:19-21 [1715]20:19-21 [1716]24:16 [1717]24:16
[1718]26:1 [1719]26:1 [1720]26:10 [1721]26:10 [1722]26:14
[1723]26:14

Numbers

[1724]5:19 [1725]5:19 [1726]5:21 [1727]5:21 [1728]9:13
[1729]22:19 [1730]24 [1731]24:13 [1732]30:5 [1733]30:5
[1734]30:8 [1735]30:8 [1736]30:12 [1737]30:12 [1738]30:13
[1739]30:13

Deuteronomy

[1740]1:15-16 [1741]2:30 [1742]2:30 [1743]4:1 [1744]4:2
[1745]4:2 [1746]4:2 [1747]4:2 [1748]4:8 [1749]4:12
[1750]4:15 [1751]4:15-16 [1752]4:15-16 [1753]4:15-20
[1754]4:15-20 [1755]4:35 [1756]4:35 [1757]4:39 [1758]5
[1759]5:6 [1760]5:22 [1761]5:29 [1762]5:32 [1763]5:32
[1764]6 [1765]6:4 [1766]6:4 [1767]6:4 [1768]6:4 [1769]6:4
[1770]6:4 [1771]6:6-7 [1772]6:6-7 [1773]6:13 [1774]6:13
[1775]6:13 [1776]6:13 [1777]6:23 [1778]7:3-4 [1779]7:3-4
[1780]10:4 [1781]10:4 [1782]10:14-15 [1783]10:20 [1784]10:20
[1785]10:20 [1786]12:32 [1787]12:32 [1788]12:32 [1789]12:32
[1790]12:32 [1791]13:5-6 [1792]13:5-6 [1793]13:6-12
[1794]13:6-12 [1795]13:12 [1796]13:12 [1797]16:18 [1798]16:18
[1799]17:15 [1800]18:10-11 [1801]18:10-11 [1802]18:15
[1803]18:15 [1804]18:15 [1805]18:18 [1806]19:5 [1807]19:5
[1808]19:5 [1809]21:23 [1810]23:21 [1811]23:21 [1812]23:23
[1813]23:23 [1814]24:1-4 [1815]24:1-4 [1816]25:1 [1817]25:1
[1818]27:26 [1819]27:26 [1820]27:26 [1821]28:36 [1822]29:4
[1823]29:4 [1824]29:19 [1825]29:19 [1826]29:29 [1827]29:29
[1828]30:6 [1829]30:6 [1830]30:6 [1831]30:6 [1832]30:14
[1833]30:19 [1834]30:19 [1835]31:12 [1836]32:8

Joshua

[1837]1:3 [1838]1:7 [1839]7:19 [1840]7:19 [1841]9:18-19
[1842]9:18-19 [1843]23:4 [1844]23:7 [1845]24:14 [1846]24:14
[1847]24:15 [1848]24:15 [1849]24:19

Judges
[1850]1
Ruth
[1851]4:12 [1852]4:12
1 Samuel

[1853]1:11 [1854]1:11 [1855]2:25 [1856]2:25 [1857]2:25
[1858]9:16 [1859]9:16 [1860]10 [1861]12:22 [1862]15:21-23
[1863]15:21-23 [1864]15:22 [1865]16:13 [1866]23:2 [1867]23:3
[1868]23:11-12 [1869]23:11-12 [1870]23:11-12 [1871]25:22
[1872]25:22 [1873]25:32-34 [1874]25:32-34

2 Samuel

[1875]6:18 [1876]6:18 [1877]6:20 [1878]6:20 [1879]7:12
[1880]7:12 [1881]7:12 [1882]7:14 [1883]7:16 [1884]7:29
[1885]7:29 [1886]11:27 [1887]11:27 [1888]11:27 [1889]12:9
[1890]12:9 [1891]12:9 [1892]12:9 [1893]12:13 [1894]12:13
[1895]12:13 [1896]12:13 [1897]12:14 [1898]12:14 [1899]12:14
[1900]12:14 [1901]12:21-23 [1902]12:21-23 [1903]16:10
[1904]16:10 [1905]16:10 [1906]21:1 [1907]21:1 [1908]23:3
[1909]23:3 [1910]23:3 [1911]24:1 [1912]24:1 [1913]24:1
[1914]24:1

1 Kings

[1915]2:35 [1916]2:35 [1917]8:27 [1918]8:27 [1919]8:27
[1920]8:31 [1921]8:31 [1922]8:46 [1923]8:57-58 [1924]11:4
[1925]11:4 [1926]15:12 [1927]19:10 [1928]19:14 [1929]19:18
[1930]19:18 [1931]19:18 [1932]21:27 [1933]21:27 [1934]21:29
[1935]21:29 [1936]22:20 [1937]22:22-23 [1938]22:22-23
[1939]22:28 [1940]22:28 [1941]22:34 [1942]22:34 [1943]22:34
[1944]22:38

2 Kings

[1945]6:6 [1946]6:6 [1947]6:16 [1948]8:12-13 [1949]8:12-13
[1950]10:30-31 [1951]10:30-31 [1952]17:13 [1953]17:14-15
[1954]18:4 [1955]18:4 [1956]19:28 [1957]19:28 [1958]23:1-26
[1959]23:1-26 [1960]23:2-4 [1961]23:5-6 [1962]23:5-6
[1963]23:9 [1964]23:9 [1965]23:20 [1966]23:20 [1967]23:21
[1968]23:21 [1969]23:25 [1970]23:25 [1971]24:3-4 [1972]25

1 Chronicles

[1973]10:4 [1974]10:4 [1975]10:13 [1976]10:13 [1977]10:14
[1978]10:14 [1979]13:1-9 [1980]13:1-9 [1981]21:1 [1982]21:1
[1983]22 [1984]23 [1985]24 [1986]25 [1987]26 [1988]29:10-12

2 Chronicles

[1989]6:18 [1990]6:22-23 [1991]6:22-23 [1992]6:36
[1993]15:12-13 [1994]15:12-13 [1995]15:12-13 [1996]15:12-13
[1997]15:16 [1998]15:16 [1999]16:9 [2000]16:9 [2001]17:6
[2002]19:8 [2003]19:8-11 [2004]19:8-11 [2005]19:8-11
[2006]19:8-11 [2007]26:18 [2008]26:18 [2009]26:18 [2010]29
[2011]29 [2012]29 [2013]29 [2014]29 [2015]30 [2016]30
[2017]30 [2018]30 [2019]30 [2020]31 [2021]32:25-26
[2022]32:25-26 [2023]32:31 [2024]32:31 [2025]34 [2026]34:33
[2027]34:33 [2028]34:33 [2029]34:33 [2030]35

Ezra

[2031]1 [2032]7:23-28 [2033]7:23-28 [2034]7:23-28
[2035]7:23-28 [2036]9:13-14 [2037]9:13-14 [2038]10:3
[2039]10:3 [2040]10:25 [2041]10:25

Nehemiah

[2042]5:12 [2043]5:12 [2044]9:32-33 [2045]9:32-33 [2046]10:29
[2047]10:29 [2048]13:15 [2049]13:15 [2050]13:15-22
[2051]13:15-22 [2052]13:17 [2053]13:17 [2054]13:21
[2055]13:21 [2056]13:22 [2057]13:22 [2058]13:22 [2059]13:22
[2060]13:25 [2061]13:25 [2062]13:25 [2063]13:25
[2064]13:25-27 [2065]13:25-27 [2066]13:30 [2067]13:30

Esther
[2068]4:16 [2069]4:16 [2070]9:22 [2071]9:22
Job

[2072]1:5 [2073]1:5 [2074]1:7 [2075]1:12 [2076]1:12
[2077]1:21 [2078]1:22 [2079]2:6 [2080]8:13 [2081]8:13
[2082]8:13-14 [2083]8:13-14 [2084]9:2-3 [2085]9:2-3
[2086]9:20 [2087]9:20 [2088]9:32-33 [2089]9:32-33 [2090]10:8
[2091]10:8 [2092]11:7-9 [2093]11:7-9 [2094]13:15 [2095]13:15
[2096]14:4 [2097]14:4 [2098]14:4 [2099]14:4 [2100]15:14
[2101]15:14 [2102]16:7 [2103]17:9 [2104]17:9 [2105]17:9
[2106]17:9 [2107]17:9 [2108]19:25-27 [2109]19:26 [2110]19:26
[2111]19:26-27 [2112]19:26-27 [2113]19:26-27 [2114]21:14-15
[2115]21:14-15 [2116]22:2 [2117]22:2 [2118]22:2-3
[2119]22:2-3 [2120]22:2-3 [2121]22:2-3 [2122]22:23
[2123]22:23 [2124]26:13 [2125]26:13 [2126]26:14 [2127]26:14
[2128]28:28 [2129]28:28 [2130]33:4 [2131]33:4 [2132]34:10
[2133]34:10 [2134]34:11 [2135]35:7-8 [2136]35:7-8
[2137]35:7-8 [2138]35:7-8 [2139]38 [2140]39 [2141]39
[2142]40 [2143]40 [2144]41 [2145]41

Psalms

[2146]1 [2147]1 [2148]1 [2149]1:2 [2150]1:2 [2151]1:14
[2152]1:14 [2153]1:15 [2154]2 [2155]2:3 [2156]2:6 [2157]2:6
[2158]2:6 [2159]2:6-9 [2160]2:6-9 [2161]2:7 [2162]2:8
[2163]2:8 [2164]2:10-12 [2165]2:10-12 [2166]2:10-12
[2167]2:19 [2168]3 [2169]3 [2170]3:13 [2171]3:13 [2172]3:20
[2173]4 [2174]4:4 [2175]4:6-7 [2176]4:6-7 [2177]4:9
[2178]4:10 [2179]4:24 [2180]4:24 [2181]4:24 [2182]4:24
[2183]5 [2184]5 [2185]5:4-6 [2186]5:5 [2187]5:5-6
[2188]5:5-6 [2189]5:5-7 [2190]5:8 [2191]5:15 [2192]5:25
[2193]7 [2194]7 [2195]8 [2196]8 [2197]8:1 [2198]8:6-8
[2199]8:6-8 [2200]10:1 [2201]10:1 [2202]10:1 [2203]10:3
[2204]10:3 [2205]10:4 [2206]10:4 [2207]12:5 [2208]12:7
[2209]13:15 [2210]14 [2211]14:4 [2212]14:4 [2213]14:7
[2214]15:1 [2215]15:3 [2216]15:3 [2217]15:3 [2218]15:4
[2219]15:4 [2220]15:5 [2221]16:2 [2222]16:2 [2223]16:2
[2224]18:3 [2225]18:3 [2226]18:24 [2227]19 [2228]19:1-3
[2229]19:1-3 [2230]19:2 [2231]19:7-9 [2232]19:8 [2233]19:9
[2234]19:11 [2235]19:11 [2236]19:11 [2237]19:11 [2238]19:12
[2239]19:12 [2240]19:13 [2241]19:13 [2242]19:13 [2243]19:68
[2244]19:68 [2245]19:68 [2246]19:68 [2247]19:71 [2248]19:71
[2249]19:128 [2250]19:128 [2251]21:3 [2252]22:1 [2253]22:1
[2254]22:2 [2255]22:9 [2256]22:9 [2257]22:16 [2258]22:23
[2259]22:23 [2260]22:30 [2261]22:30 [2262]24:4 [2263]24:4
[2264]26:8 [2265]30:3 [2266]30:3 [2267]30:4 [2268]30:4
[2269]31:22 [2270]31:22 [2271]31:23 [2272]31:23 [2273]32:1
[2274]32:1 [2275]32:1-2 [2276]32:1-2 [2277]32:2 [2278]32:2
[2279]32:3-4 [2280]32:3-4 [2281]32:3-4 [2282]32:5 [2283]32:5
[2284]32:5 [2285]32:5 [2286]32:5-6 [2287]32:5-6 [2288]32:11
[2289]32:11 [2290]33:5-6 [2291]33:5-6 [2292]33:6 [2293]33:6
[2294]33:6 [2295]33:10-11 [2296]33:10-11 [2297]33:17
[2298]34:8 [2299]34:8 [2300]34:12-16 [2301]34:12-16
[2302]35:6 [2303]35:6 [2304]35:6 [2305]36:3 [2306]36:3
[2307]37:11 [2308]37:11 [2309]39:2 [2310]39:7 [2311]40:7-8
[2312]40:7-8 [2313]42:5 [2314]43:2 [2315]43:2 [2316]43:2
[2317]43:2 [2318]43:2 [2319]44:21 [2320]45:3 [2321]45:3
[2322]45:7 [2323]45:7 [2324]45:7 [2325]45:7 [2326]45:7
[2327]45:7 [2328]45:8 [2329]45:17 [2330]45:17 [2331]46:5
[2332]47:5 [2333]47:5 [2334]47:5 [2335]47:7 [2336]47:7
[2337]48 [2338]48:2-3 [2339]49:21 [2340]50 [2341]50
[2342]50 [2343]50 [2344]50:15 [2345]50:21 [2346]50:21
[2347]51 [2348]51 [2349]51 [2350]51:1 [2351]51:1 [2352]51:4
[2353]51:4 [2354]51:4-5 [2355]51:4-5 [2356]51:5 [2357]51:5
[2358]51:5 [2359]51:5 [2360]51:7 [2361]51:7 [2362]51:7
[2363]51:7 [2364]51:7-12 [2365]51:7-12 [2366]51:8 [2367]51:8
[2368]51:8 [2369]51:8 [2370]51:8 [2371]51:8 [2372]51:8
[2373]51:8 [2374]51:8 [2375]51:8 [2376]51:9 [2377]51:9
[2378]51:9 [2379]51:10 [2380]51:10 [2381]51:10 [2382]51:12
[2383]51:12 [2384]51:12 [2385]51:12 [2386]51:12 [2387]51:12
[2388]51:12 [2389]51:13 [2390]51:14 [2391]51:14 [2392]51:14
[2393]51:14 [2394]51:14 [2395]51:14 [2396]61:8 [2397]61:8
[2398]62:8 [2399]62:8 [2400]62:10 [2401]62:13 [2402]65:2
[2403]65:2 [2404]65:5 [2405]66:13-14 [2406]66:13-14
[2407]66:13-14 [2408]66:13-14 [2409]69:5 [2410]69:5
[2411]72:1 [2412]72:17 [2413]72:17 [2414]73 [2415]73
[2416]73:15 [2417]73:15 [2418]75:7-8 [2419]76:10 [2420]76:10
[2421]76:11 [2422]76:11 [2423]77:1-10 [2424]77:1-10
[2425]77:1-10 [2426]77:1-10 [2427]77:1-12 [2428]77:1-12
[2429]77:12 [2430]77:12 [2431]81:11-12 [2432]81:11-12
[2433]82:1 [2434]82:3-4 [2435]82:3-4 [2436]82:6 [2437]83:18
[2438]87:3 [2439]88 [2440]88 [2441]88 [2442]88 [2443]88
[2444]88 [2445]89:19 [2446]89:30-34 [2447]89:30-34
[2448]89:31 [2449]89:31 [2450]89:31 [2451]89:31
[2452]89:31-32 [2453]89:31-33 [2454]89:31-33 [2455]89:37-38
[2456]90:2 [2457]90:2 [2458]91:11-12 [2459]94:3 [2460]94:7-9
[2461]94:7-9 [2462]94:8-11 [2463]94:8-11 [2464]94:11
[2465]94:11 [2466]95:8 [2467]95:8 [2468]95:8 [2469]95:8
[2470]95:8 [2471]100:2-3 [2472]100:2-3 [2473]101:2
[2474]102:4 [2475]102:28 [2476]102:28 [2477]103:20-21
[2478]104:4 [2479]104:14-15 [2480]110:2-4 [2481]113:4-6
[2482]113:5-6 [2483]113:5-6 [2484]113:5-6 [2485]114:17
[2486]114:17 [2487]115:5-7 [2488]116:12-13 [2489]116:12-13
[2490]119 [2491]119:1 [2492]119:1 [2493]119:1 [2494]119:1
[2495]119:4-6 [2496]119:4-6 [2497]119:6 [2498]119:6
[2499]119:32 [2500]119:32 [2501]119:46 [2502]119:46
[2503]119:59 [2504]119:59 [2505]119:59-60 [2506]119:101
[2507]119:101 [2508]119:104 [2509]119:104 [2510]119:105
[2511]119:105 [2512]119:105 [2513]119:105 [2514]119:106
[2515]119:106 [2516]119:128 [2517]119:128 [2518]119:130
[2519]119:130 [2520]130:3 [2521]130:3 [2522]132:2-5
[2523]132:2-5 [2524]139:3-4 [2525]139:3-4 [2526]143:2
[2527]147:19-20 [2528]148:2

Proverbs

[2529]1:20-21 [2530]1:20-21 [2531]1:24 [2532]1:24 [2533]1:24
[2534]2:17 [2535]2:17 [2536]4:18 [2537]8:12 [2538]8:12
[2539]8:15 [2540]8:15-16 [2541]8:15-16 [2542]8:22 [2543]8:34
[2544]8:34 [2545]10:24 [2546]11:14 [2547]11:14 [2548]11:31
[2549]12:26 [2550]14:26 [2551]14:26 [2552]14:32 [2553]15:3
[2554]15:3 [2555]16:4 [2556]16:4 [2557]16:4 [2558]16:4
[2559]16:4 [2560]16:4 [2561]16:4 [2562]16:4 [2563]16:33
[2564]16:33 [2565]16:33 [2566]17:15 [2567]17:15 [2568]20:9
[2569]20:9 [2570]20:9 [2571]21:1 [2572]22:19-21
[2573]22:19-21 [2574]28:13 [2575]28:13 [2576]29:18
[2577]29:18 [2578]30:5 [2579]30:5-6 [2580]30:6

Ecclesiastes

[2581]3:17 [2582]5:1-2 [2583]5:1-2 [2584]5:4-5 [2585]5:4-5
[2586]5:4-6 [2587]5:4-6 [2588]7:10 [2589]7:20 [2590]7:20
[2591]7:22 [2592]7:29 [2593]7:29 [2594]7:29 [2595]7:29
[2596]7:29 [2597]7:29 [2598]7:29 [2599]7:29 [2600]7:29
[2601]7:29 [2602]7:29 [2603]7:29 [2604]7:29 [2605]7:29
[2606]7:29 [2607]7:29 [2608]12:3 [2609]12:7 [2610]12:7
[2611]12:7 [2612]12:7 [2613]12:14 [2614]12:14

Song of Solomon

[2615]1:4 [2616]1:4 [2617]4:8 [2618]5:2-3 [2619]5:2-3
[2620]5:2-4 [2621]5:2-4 [2622]5:2-4 [2623]5:6 [2624]5:6
[2625]5:6 [2626]5:6 [2627]5:6 [2628]5:16

Isaiah

[2629]1:9 [2630]1:9 [2631]1:10 [2632]1:10 [2633]1:12
[2634]1:12 [2635]1:12 [2636]1:12 [2637]1:12 [2638]1:16
[2639]1:16 [2640]1:18 [2641]1:18 [2642]2:2 [2643]2:3
[2644]2:3 [2645]3:11-12 [2646]5 [2647]5 [2648]5:20
[2649]5:20 [2650]5:22-23 [2651]5:23 [2652]6:3 [2653]6:3
[2654]6:3 [2655]6:9-10 [2656]6:9-10 [2657]7:14 [2658]7:14
[2659]7:14 [2660]7:14 [2661]8:14 [2662]8:14 [2663]8:19-20
[2664]8:19-20 [2665]8:20 [2666]8:20 [2667]8:20 [2668]8:20
[2669]8:20 [2670]9:6 [2671]9:6 [2672]9:6 [2673]9:6-7
[2674]9:6-7 [2675]9:7 [2676]9:7 [2677]10:5-7 [2678]10:6-7
[2679]10:6-7 [2680]10:6-7 [2681]10:6-7 [2682]10:12
[2683]10:12 [2684]11:1 [2685]11:1 [2686]19:21 [2687]19:21
[2688]19:21 [2689]19:21 [2690]22:22 [2691]22:22 [2692]25:8
[2693]25:8 [2694]26:12 [2695]26:12 [2696]26:12 [2697]28:16
[2698]29 [2699]29 [2700]29:13 [2701]29:13 [2702]29:13
[2703]29:13 [2704]30:21 [2705]30:22 [2706]30:22 [2707]33:14
[2708]36:17 [2709]36:17 [2710]36:17 [2711]40:13-17
[2712]40:13-17 [2713]40:18 [2714]40:26 [2715]40:28 [2716]41:1
[2717]41:8 [2718]42:1 [2719]42:1 [2720]42:6 [2721]42:6
[2722]42:8 [2723]42:8 [2724]42:8 [2725]42:16 [2726]42:21
[2727]43:3-5 [2728]43:3-5 [2729]43:10 [2730]43:14 [2731]43:14
[2732]44:3 [2733]44:5-6 [2734]44:6 [2735]44:9 [2736]45:5
[2737]45:5 [2738]45:7 [2739]45:21 [2740]45:22 [2741]48:8
[2742]48:16 [2743]49:6 [2744]49:22 [2745]49:23 [2746]49:23
[2747]49:23 [2748]49:23 [2749]49:23 [2750]49:23 [2751]49:23
[2752]49:23 [2753]49:25 [2754]50:1 [2755]50:10 [2756]50:10
[2757]50:10 [2758]50:10 [2759]52:11 [2760]52:11 [2761]53:4
[2762]53:4-5 [2763]53:4-6 [2764]53:4-6 [2765]53:5 [2766]53:5
[2767]53:5 [2768]53:6 [2769]53:6 [2770]53:7 [2771]53:8
[2772]53:8 [2773]53:8 [2774]53:10 [2775]53:10 [2776]53:10
[2777]53:10-12 [2778]53:10-12 [2779]53:12 [2780]54:7-10
[2781]54:7-10 [2782]55:1 [2783]55:1 [2784]55:2 [2785]55:4-5
[2786]55:4-5 [2787]55:6-7 [2788]55:7 [2789]55:7
[2790]55:10-11 [2791]55:10-11 [2792]56:2 [2793]56:2
[2794]56:2-8 [2795]56:4 [2796]56:4 [2797]56:6 [2798]56:6
[2799]56:6 [2800]56:6 [2801]56:7 [2802]56:7 [2803]56:7
[2804]56:7 [2805]57:21 [2806]58:13 [2807]58:13 [2808]58:13
[2809]58:13 [2810]58:13-14 [2811]59:2 [2812]59:2 [2813]59:21
[2814]59:21 [2815]59:21 [2816]59:21 [2817]61:1 [2818]61:1
[2819]63:14 [2820]63:14 [2821]64:4 [2822]64:5 [2823]64:5
[2824]64:5 [2825]64:6 [2826]64:6 [2827]64:6 [2828]64:6
[2829]64:6 [2830]64:6 [2831]64:7 [2832]64:7 [2833]64:7
[2834]64:7 [2835]64:7 [2836]64:9 [2837]64:9 [2838]64:9
[2839]65:1-2 [2840]65:16 [2841]65:16 [2842]66:2 [2843]66:2
[2844]66:2 [2845]66:2 [2846]66:3 [2847]66:5 [2848]66:24
[2849]66:24 [2850]66:24 [2851]66:24

Jeremiah

[2852]1 [2853]1 [2854]2:12-13 [2855]2:13 [2856]2:33
[2857]4:2 [2858]4:2 [2859]4:2 [2860]4:2 [2861]5:7 [2862]5:7
[2863]6:20 [2864]6:20 [2865]7:4 [2866]7:8 [2867]7:11
[2868]7:12 [2869]8:9 [2870]8:9 [2871]9:23 [2872]9:23
[2873]10:3 [2874]10:7 [2875]10:7 [2876]10:7 [2877]10:10
[2878]10:10 [2879]10:10 [2880]10:10 [2881]10:12 [2882]10:12
[2883]10:23 [2884]10:25 [2885]10:25 [2886]11 [2887]11
[2888]12:1 [2889]12:1 [2890]13:23 [2891]14:9 [2892]14:9
[2893]15:19 [2894]17:9 [2895]17:9 [2896]17:9 [2897]17:9
[2898]17:9 [2899]21:12 [2900]22:2-3 [2901]22:3 [2902]23:6
[2903]23:6 [2904]23:6 [2905]23:6 [2906]23:6 [2907]23:21
[2908]23:23-24 [2909]23:23-24 [2910]23:32 [2911]29:7 [2912]30
[2913]30:21 [2914]31:3 [2915]31:3 [2916]31:3 [2917]31:3
[2918]31:3 [2919]31:10 [2920]31:16 [2921]31:16 [2922]31:18
[2923]31:18-19 [2924]31:18-19 [2925]31:33 [2926]31:33
[2927]31:33 [2928]31:33 [2929]31:33 [2930]31:33-34
[2931]31:33-34 [2932]31:34 [2933]31:34 [2934]31:35
[2935]31:35 [2936]31:36 [2937]32:40 [2938]32:40 [2939]32:40
[2940]32:40 [2941]32:40 [2942]33:15 [2943]44:25-26
[2944]44:25-26 [2945]52:40 [2946]52:40

Lamentations

[2947]3:31 [2948]3:31 [2949]3:37-38 [2950]3:39 [2951]3:39

Ezekiel

[2952]11:5 [2953]11:5 [2954]11:19 [2955]11:19 [2956]13
[2957]14:9 [2958]16:6-14 [2959]16:21 [2960]16:21
[2961]16:61-63 [2962]16:61-63 [2963]16:320 [2964]16:320
[2965]17:16 [2966]17:16 [2967]17:18 [2968]17:18 [2969]17:19
[2970]17:19 [2971]18:19-20 [2972]18:23 [2973]18:23
[2974]18:23 [2975]18:30-31 [2976]18:30-31 [2977]20:18
[2978]22:1 [2979]22:13 [2980]33:11 [2981]33:11 [2982]34
[2983]34 [2984]34:22-23 [2985]36:26 [2986]36:26 [2987]36:26
[2988]36:26 [2989]36:26 [2990]36:26-27 [2991]36:26-27
[2992]36:26-27 [2993]36:26-27 [2994]36:27 [2995]36:27
[2996]36:27 [2997]36:27 [2998]36:27 [2999]36:27 [3000]36:27
[3001]36:31 [3002]36:31 [3003]36:31-32 [3004]36:31-32

Daniel

[3005]2:21 [3006]2:28 [3007]2:28 [3008]2:37 [3009]3:15-18
[3010]3:17-18 [3011]3:27 [3012]3:27 [3013]3:29 [3014]3:29
[3015]4:25 [3016]4:25 [3017]4:34-35 [3018]4:34-35
[3019]4:34-35 [3020]4:35 [3021]4:35 [3022]5:18 [3023]6:7-10
[3024]6:8-10 [3025]7 [3026]7 [3027]7:26 [3028]9:2
[3029]9:17-18 [3030]9:24 [3031]9:24 [3032]9:24 [3033]9:24
[3034]9:26 [3035]9:26 [3036]9:26 [3037]9:26 [3038]9:27
[3039]9:27 [3040]12:2 [3041]12:2 [3042]12:2

Hosea

[3043]1:4 [3044]1:4 [3045]1:7 [3046]1:7 [3047]2:21-22
[3048]2:21-22 [3049]5:11 [3050]5:11 [3051]5:11 [3052]6:7
[3053]6:7 [3054]12:9 [3055]13 [3056]13 [3057]13:9
[3058]13:9 [3059]14:2 [3060]14:2 [3061]14:4 [3062]14:4

Joel

[3063]2 [3064]2 [3065]2:12 [3066]2:12 [3067]2:12-13 [3068]2:12-13 [3069]2:32

Amos

[3070]2:7 [3071]2:7 [3072]3:6 [3073]5:15 [3074]5:15 [3075]5:21-22 [3076]5:21-22 [3077]9:8-9 [3078]9:8-9

Micah

[3079]3:11 [3080]3:11 [3081]5:2 [3082]5:2 [3083]5:2
[3084]6:8 [3085]6:8 [3086]6:8 [3087]7:7-9 [3088]7:7-9
[3089]7:8

Nahum
[3090]1:2-3 [3091]1:2-3
Habakkuk
[3092]2:2 [3093]2:4
Zephaniah
[3094]3:17
Haggai

[3095]1:14 [3096]2:7 [3097]2:7-9 [3098]2:9 [3099]2:14 [3100]2:14

Zechariah

[3101]3:8 [3102]12:10 [3103]12:10 [3104]13:1 [3105]13:2-3 [3106]13:2-3

Malachi

[3107]1:2 [3108]1:11 [3109]1:11 [3110]2:7 [3111]2:10
[3112]2:11-12 [3113]2:11-12 [3114]2:15 [3115]2:15 [3116]3:6
[3117]3:6 [3118]3:6 [3119]3:6 [3120]3:6 [3121]3:18
[3122]4:1 [3123]4:2-3 [3124]4:2-3 [3125]4:3

Matthew

[3126]1 [3127]1 [3128]1:1 [3129]1:18 [3130]1:18
[3131]1:18-20 [3132]1:18-20 [3133]1:21 [3134]1:21 [3135]1:23
[3136]1:23 [3137]1:25 [3138]2:1 [3139]2:4 [3140]2:4
[3141]2:4 [3142]2:4 [3143]2:5 [3144]2:5 [3145]2:5 [3146]2:5
[3147]3:5 [3148]3:6 [3149]3:8-10 [3150]3:9 [3151]3:11
[3152]3:11 [3153]3:11 [3154]3:11 [3155]3:11 [3156]3:11
[3157]3:11-12 [3158]3:15 [3159]3:15 [3160]3:16-17
[3161]3:16-17 [3162]3:16-17 [3163]3:16-17 [3164]3:17
[3165]3:17 [3166]3:17 [3167]4 [3168]4 [3169]4:4 [3170]4:4
[3171]4:4 [3172]4:4 [3173]4:7 [3174]4:7 [3175]4:9-10
[3176]4:9-10 [3177]4:10 [3178]4:10 [3179]4:10 [3180]4:10
[3181]4:10 [3182]4:10 [3183]4:10 [3184]5 [3185]5 [3186]5:5
[3187]5:5 [3188]5:6 [3189]5:12 [3190]5:12 [3191]5:16
[3192]5:16 [3193]5:16 [3194]5:16 [3195]5:17 [3196]5:17
[3197]5:17 [3198]5:17 [3199]5:17 [3200]5:17 [3201]5:17
[3202]5:17 [3203]5:17 [3204]5:17-18 [3205]5:17-18
[3206]5:17-18 [3207]5:17-19 [3208]5:17-19 [3209]5:18
[3210]5:18 [3211]5:21 [3212]5:21 [3213]5:31 [3214]5:31
[3215]5:31 [3216]5:31 [3217]5:34 [3218]5:34 [3219]5:35
[3220]5:37 [3221]5:37 [3222]5:38-39 [3223]5:38-39 [3224]6
[3225]6:1 [3226]6:2 [3227]6:2 [3228]6:5 [3229]6:5 [3230]6:5
[3231]6:6 [3232]6:6 [3233]6:9 [3234]6:9 [3235]6:9 [3236]6:9
[3237]6:11 [3238]6:11 [3239]6:12 [3240]6:12 [3241]6:12
[3242]6:12 [3243]6:12 [3244]6:12 [3245]6:14 [3246]6:14
[3247]6:15 [3248]6:15 [3249]6:16 [3250]6:16 [3251]6:16
[3252]6:23 [3253]6:26 [3254]6:26 [3255]6:26-29 [3256]6:30
[3257]6:30 [3258]6:30 [3259]6:30 [3260]6:30 [3261]6:30
[3262]6:30-33 [3263]6:32 [3264]6:32 [3265]6:33 [3266]7:1-2
[3267]7:6 [3268]7:6 [3269]7:6 [3270]7:6 [3271]7:12
[3272]7:13-14 [3273]7:15 [3274]7:15 [3275]7:17 [3276]7:20
[3277]7:22 [3278]7:22 [3279]7:22 [3280]7:22-23 [3281]7:22-23
[3282]7:29 [3283]8:9-10 [3284]8:9-10 [3285]8:10 [3286]8:10
[3287]8:31 [3288]8:31-32 [3289]9:6 [3290]9:12 [3291]9:12
[3292]9:15 [3293]9:15 [3294]10:8 [3295]10:14-15
[3296]10:14-15 [3297]10:15 [3298]10:20 [3299]10:20
[3300]10:20 [3301]10:28 [3302]10:28 [3303]10:28 [3304]10:29
[3305]10:29 [3306]10:29-30 [3307]10:29-31 [3308]10:29-31
[3309]10:29-31 [3310]10:30 [3311]10:32 [3312]10:37
[3313]10:40 [3314]10:42 [3315]10:42 [3316]10:42 [3317]11:5
[3318]11:5 [3319]11:9 [3320]11:11 [3321]11:20 [3322]11:21
[3323]11:21 [3324]11:21 [3325]11:21 [3326]11:22 [3327]11:23
[3328]11:23 [3329]11:23 [3330]11:24 [3331]11:25-26
[3332]11:25-26 [3333]11:25-26 [3334]11:27 [3335]11:27
[3336]11:28 [3337]11:28 [3338]11:28 [3339]11:28 [3340]11:28
[3341]11:28 [3342]11:29 [3343]12:1-13 [3344]12:1-13
[3345]12:25 [3346]12:25 [3347]12:28 [3348]12:30 [3349]12:33
[3350]12:33 [3351]12:33 [3352]12:34-35 [3353]12:36
[3354]12:36 [3355]12:36 [3356]12:36-37 [3357]12:36-37
[3358]13 [3359]13 [3360]13 [3361]13:11 [3362]13:12
[3363]13:12 [3364]13:19 [3365]13:19 [3366]13:20
[3367]13:20-21 [3368]13:20-21 [3369]13:20-21 [3370]13:20-21
[3371]13:22 [3372]13:24 [3373]13:24-30 [3374]13:24-30
[3375]13:25 [3376]13:25 [3377]13:26 [3378]13:29 [3379]13:29
[3380]13:30 [3381]13:37-43 [3382]13:39-40 [3383]13:40-42
[3384]13:40-42 [3385]13:43 [3386]13:47 [3387]13:47
[3388]13:47 [3389]13:47 [3390]13:47 [3391]13:49 [3392]14:5
[3393]14:6 [3394]15 [3395]15 [3396]15 [3397]15:3 [3398]15:3
[3399]15:8 [3400]15:8 [3401]15:9 [3402]15:9 [3403]15:9
[3404]15:9 [3405]15:9 [3406]15:9 [3407]15:9 [3408]15:9
[3409]15:9 [3410]15:9 [3411]15:9 [3412]15:9 [3413]15:9
[3414]15:9 [3415]15:9 [3416]15:9 [3417]15:9 [3418]15:9
[3419]15:9 [3420]15:9 [3421]15:11 [3422]15:11 [3423]15:11
[3424]15:13 [3425]15:13 [3426]15:13 [3427]15:14 [3428]15:14
[3429]15:19 [3430]15:19 [3431]15:19 [3432]15:19 [3433]16
[3434]16 [3435]16 [3436]16 [3437]16:17 [3438]16:17-18
[3439]16:18 [3440]16:18 [3441]16:18 [3442]16:18 [3443]16:18
[3444]16:18 [3445]16:18 [3446]16:19 [3447]16:19 [3448]16:19
[3449]16:19 [3450]16:19 [3451]16:19 [3452]16:19 [3453]16:19
[3454]16:19 [3455]16:19 [3456]16:19 [3457]17:5 [3458]17:12
[3459]17:12 [3460]17:12 [3461]17:12 [3462]17:12 [3463]17:17
[3464]17:20 [3465]17:21 [3466]17:21 [3467]17:24 [3468]17:24
[3469]17:24-27 [3470]18:1 [3471]18:2-4 [3472]18:3 [3473]18:11
[3474]18:14 [3475]18:14 [3476]18:15-17 [3477]18:15-17
[3478]18:15-17 [3479]18:15-18 [3480]18:15-20 [3481]18:17
[3482]18:17 [3483]18:17 [3484]18:17 [3485]18:17 [3486]18:17
[3487]18:17 [3488]18:17 [3489]18:17 [3490]18:17-18
[3491]18:17-18 [3492]18:17-20 [3493]18:17-20 [3494]18:18
[3495]18:19-20 [3496]18:20 [3497]18:23-26 [3498]19 [3499]19
[3500]19:5 [3501]19:5 [3502]19:6 [3503]19:6 [3504]19:6
[3505]19:6 [3506]19:8 [3507]19:8 [3508]19:9 [3509]19:9
[3510]19:9 [3511]19:9 [3512]19:11 [3513]19:11-12
[3514]19:11-12 [3515]19:12 [3516]19:14 [3517]19:14
[3518]19:14 [3519]19:17 [3520]19:17 [3521]20:15 [3522]20:15
[3523]20:15 [3524]20:15 [3525]20:16 [3526]20:25
[3527]20:26-27 [3528]20:28 [3529]22 [3530]22 [3531]22
[3532]22:4 [3533]22:13 [3534]22:14 [3535]22:14 [3536]22:14
[3537]22:14 [3538]22:21 [3539]22:29 [3540]22:29 [3541]22:31
[3542]22:31 [3543]22:37-40 [3544]22:37-40 [3545]22:37-40
[3546]22:37-40 [3547]22:44 [3548]23 [3549]23:2 [3550]23:2
[3551]23:3 [3552]23:3 [3553]23:8-10 [3554]23:8-10
[3555]23:8-10 [3556]23:8-10 [3557]23:10 [3558]23:23
[3559]23:23 [3560]23:23 [3561]23:33 [3562]23:34 [3563]23:37
[3564]24 [3565]24 [3566]24:5 [3567]24:24 [3568]24:24
[3569]24:28 [3570]24:30 [3571]24:30-31 [3572]24:35
[3573]24:36 [3574]24:36 [3575]24:36 [3576]24:42-44
[3577]24:42-44 [3578]25 [3579]25 [3580]25:13 [3581]25:14
[3582]25:14 [3583]25:21 [3584]25:21 [3585]25:21 [3586]25:23
[3587]25:23 [3588]25:29 [3589]25:29 [3590]25:31 [3591]25:31
[3592]25:31 [3593]25:31-33 [3594]25:31-34 [3595]25:34
[3596]25:34 [3597]25:34 [3598]25:34-35 [3599]25:35-41
[3600]25:41 [3601]25:41 [3602]25:41 [3603]25:41 [3604]25:41
[3605]25:41 [3606]25:41 [3607]25:41 [3608]25:41 [3609]25:41
[3610]25:41-45 [3611]25:41-45 [3612]25:46 [3613]25:46
[3614]25:46 [3615]26 [3616]26 [3617]26 [3618]26 [3619]26:11
[3620]26:11 [3621]26:26 [3622]26:26 [3623]26:26 [3624]26:26
[3625]26:26-27 [3626]26:26-27 [3627]26:26-27 [3628]26:26-28
[3629]26:26-28 [3630]26:26-28 [3631]26:26-28 [3632]26:26-28
[3633]26:26-28 [3634]26:26-29 [3635]26:27 [3636]26:27
[3637]26:27 [3638]26:27-28 [3639]26:27-28 [3640]26:27-28
[3641]26:27-28 [3642]26:29 [3643]26:29 [3644]26:36
[3645]26:36-38 [3646]26:37-38 [3647]26:37-38 [3648]26:38
[3649]26:38 [3650]26:38-39 [3651]26:41 [3652]26:69-72
[3653]26:69-72 [3654]26:70 [3655]26:70 [3656]26:70
[3657]26:72 [3658]26:72 [3659]26:72 [3660]26:74 [3661]26:74
[3662]26:74 [3663]26:75 [3664]26:75 [3665]27 [3666]27
[3667]27:11 [3668]27:26 [3669]27:46 [3670]27:46 [3671]27:46
[3672]27:50 [3673]27:50 [3674]27:52-53 [3675]28 [3676]28
[3677]28 [3678]28:2 [3679]28:4 [3680]28:5 [3681]28:6
[3682]28:10 [3683]28:18 [3684]28:18 [3685]28:18 [3686]28:18
[3687]28:18 [3688]28:18 [3689]28:18 [3690]28:18 [3691]28:18
[3692]28:18 [3693]28:18 [3694]28:18 [3695]28:18-19
[3696]28:18-20 [3697]28:18-20 [3698]28:19 [3699]28:19
[3700]28:19 [3701]28:19 [3702]28:19 [3703]28:19 [3704]28:19
[3705]28:19 [3706]28:19 [3707]28:19 [3708]28:19 [3709]28:19
[3710]28:19 [3711]28:19 [3712]28:19 [3713]28:19 [3714]28:19
[3715]28:19 [3716]28:19 [3717]28:19 [3718]28:19 [3719]28:19
[3720]28:19 [3721]28:19 [3722]28:19 [3723]28:19 [3724]28:19
[3725]28:19 [3726]28:19 [3727]28:19 [3728]28:19
[3729]28:19-20 [3730]28:19-20 [3731]28:19-20 [3732]28:19-20
[3733]28:19-20 [3734]28:19-20 [3735]28:19-20 [3736]28:19-20
[3737]28:19-20 [3738]28:19-20 [3739]28:19-20 [3740]28:19-20
[3741]28:19-20 [3742]28:19-20 [3743]28:20 [3744]28:20
[3745]28:20 [3746]28:20

Mark

[3747]1:4 [3748]1:4 [3749]1:8 [3750]1:15 [3751]1:15
[3752]1:15 [3753]1:15 [3754]1:15 [3755]1:15 [3756]2:27
[3757]3:28-29 [3758]3:28-29 [3759]3:29 [3760]4:23 [3761]4:23
[3762]6:18 [3763]6:18 [3764]6:26 [3765]6:26 [3766]6:26
[3767]6:52 [3768]6:52 [3769]6:52 [3770]7 [3771]7 [3772]7:4
[3773]7:4 [3774]7:6-7 [3775]7:6-7 [3776]7:7 [3777]7:7
[3778]9:19 [3779]9:24 [3780]9:24 [3781]9:43-48 [3782]9:44
[3783]9:44 [3784]9:44 [3785]9:46 [3786]9:46 [3787]9:48
[3788]9:48 [3789]10:6-9 [3790]10:6-9 [3791]10:13-16
[3792]10:13-16 [3793]11:24 [3794]11:24 [3795]12:17
[3796]12:30 [3797]12:33 [3798]12:33 [3799]13:35-37
[3800]13:35-37 [3801]14:22 [3802]14:22 [3803]14:22-24
[3804]14:22-24 [3805]14:22-24 [3806]14:22-25 [3807]14:23
[3808]14:28 [3809]14:66-72 [3810]14:66-72 [3811]15
[3812]15:37 [3813]16 [3814]16 [3815]16:14 [3816]16:14
[3817]16:14 [3818]16:15 [3819]16:15 [3820]16:15 [3821]16:15
[3822]16:15 [3823]16:15 [3824]16:15 [3825]16:15
[3826]16:15-16 [3827]16:15-16 [3828]16:15-16 [3829]16:15-16
[3830]16:15-16 [3831]16:15-16 [3832]16:15-16 [3833]16:16
[3834]16:16 [3835]16:16 [3836]16:16 [3837]16:16 [3838]16:16
[3839]16:16 [3840]16:19 [3841]16:19 [3842]16:19 [3843]16:19
[3844]16:19 [3845]16:19

Luke

[3846]1 [3847]1 [3848]1 [3849]1:3-4 [3850]1:3-4 [3851]1:6
[3852]1:6 [3853]1:20 [3854]1:20 [3855]1:22 [3856]1:22
[3857]1:27 [3858]1:27 [3859]1:31 [3860]1:31 [3861]1:31
[3862]1:31 [3863]1:32-33 [3864]1:33 [3865]1:33 [3866]1:34
[3867]1:35 [3868]1:35 [3869]1:35 [3870]1:35 [3871]1:35
[3872]1:35 [3873]1:35 [3874]1:35 [3875]1:35 [3876]1:35
[3877]1:35 [3878]1:37 [3879]1:42 [3880]1:55 [3881]1:74-75
[3882]1:74-75 [3883]1:77 [3884]1:77 [3885]2 [3886]2
[3887]2:49 [3888]2:49 [3889]2:52 [3890]2:52 [3891]3:14
[3892]3:14 [3893]4:16 [3894]4:16 [3895]4:16 [3896]7:30
[3897]7:30 [3898]7:38 [3899]8:13 [3900]8:30-31 [3901]8:31
[3902]9:23 [3903]9:23-26 [3904]9:41 [3905]9:55-56
[3906]10:10-16 [3907]10:16 [3908]10:16 [3909]10:16
[3910]10:16 [3911]10:16 [3912]10:20 [3913]10:20 [3914]10:20
[3915]11:1 [3916]11:2 [3917]11:9-10 [3918]11:9-10 [3919]11:35
[3920]11:52 [3921]11:52 [3922]12 [3923]12 [3924]12:4-5
[3925]12:13-14 [3926]12:13-14 [3927]12:14 [3928]12:14
[3929]12:32 [3930]12:35-36 [3931]12:35-36 [3932]12:42
[3933]12:42 [3934]12:47-48 [3935]13 [3936]13:3 [3937]13:3
[3938]13:5 [3939]13:5 [3940]13:24 [3941]14:14 [3942]14:14
[3943]14:17 [3944]15:18-19 [3945]15:18-19 [3946]15:18-21
[3947]16:15 [3948]16:17 [3949]16:23-24 [3950]16:23-24
[3951]16:23-25 [3952]16:25 [3953]16:25-26 [3954]16:25-26
[3955]16:29 [3956]16:29 [3957]16:29 [3958]16:29-31
[3959]16:31 [3960]16:31 [3961]16:31 [3962]16:31 [3963]17:3-4
[3964]17:3-4 [3965]17:4 [3966]17:5 [3967]17:5 [3968]17:5
[3969]17:5 [3970]17:10 [3971]17:10 [3972]17:10 [3973]17:10
[3974]17:10 [3975]17:10 [3976]17:10 [3977]17:10 [3978]17:10
[3979]17:10 [3980]17:10 [3981]17:10 [3982]17:10 [3983]17:10
[3984]17:10 [3985]17:21 [3986]17:75 [3987]18 [3988]18
[3989]18 [3990]18:7 [3991]18:13 [3992]18:13 [3993]18:13
[3994]18:15 [3995]18:15 [3996]18:15-16 [3997]18:15-16
[3998]18:15-16 [3999]18:15-16 [4000]18:16 [4001]19:8
[4002]19:8 [4003]19:8 [4004]19:8 [4005]19:27 [4006]20
[4007]20:42-43 [4008]21 [4009]21:18 [4010]21:27-28
[4011]21:27-28 [4012]21:27-28 [4013]21:28 [4014]21:34
[4015]21:34 [4016]22:14-20 [4017]22:17-20 [4018]22:19
[4019]22:19 [4020]22:19 [4021]22:19 [4022]22:19 [4023]22:19
[4024]22:19 [4025]22:19-20 [4026]22:19-20 [4027]22:19-20
[4028]22:19-20 [4029]22:19-20 [4030]22:20 [4031]22:20
[4032]22:20 [4033]22:20 [4034]22:25 [4035]22:26 [4036]22:26
[4037]22:26 [4038]22:31-32 [4039]22:31-32 [4040]22:32
[4041]22:32 [4042]22:32 [4043]22:32 [4044]22:32 [4045]22:32
[4046]22:32 [4047]22:32 [4048]22:44 [4049]22:44 [4050]22:44
[4051]22:62 [4052]23 [4053]23:22 [4054]23:24 [4055]23:43
[4056]23:43 [4057]23:43 [4058]23:43 [4059]23:43 [4060]23:46
[4061]23:46 [4062]24 [4063]24 [4064]24:6 [4065]24:6
[4066]24:27 [4067]24:27 [4068]24:38-39 [4069]24:39
[4070]24:39 [4071]24:39 [4072]24:39 [4073]24:39 [4074]24:39
[4075]24:39 [4076]24:41-43 [4077]24:44 [4078]24:44
[4079]24:47 [4080]24:47 [4081]24:47 [4082]24:47 [4083]24:47
[4084]24:47 [4085]24:49 [4086]24:51 [4087]24:51

John

[4088]1 [4089]1 [4090]1:1 [4091]1:1 [4092]1:1 [4093]1:1
[4094]1:1 [4095]1:1-2 [4096]1:1-14 [4097]1:2 [4098]1:2-3
[4099]1:2-3 [4100]1:3 [4101]1:3 [4102]1:3 [4103]1:4-5
[4104]1:5 [4105]1:7 [4106]1:7-9 [4107]1:9 [4108]1:12
[4109]1:12 [4110]1:12 [4111]1:12 [4112]1:12 [4113]1:12
[4114]1:12 [4115]1:13 [4116]1:14 [4117]1:14 [4118]1:14
[4119]1:14 [4120]1:14 [4121]1:14 [4122]1:14 [4123]1:14
[4124]1:14 [4125]1:14 [4126]1:16 [4127]1:16 [4128]1:16
[4129]1:17 [4130]1:17 [4131]1:17 [4132]1:18 [4133]1:18
[4134]1:18 [4135]1:29 [4136]1:29 [4137]1:29 [4138]1:29
[4139]1:29 [4140]1:32 [4141]1:32 [4142]1:32 [4143]1:33
[4144]1:33 [4145]1:45 [4146]1:49 [4147]2:2 [4148]2:2
[4149]2:2 [4150]2:29 [4151]3 [4152]3 [4153]3:3 [4154]3:3
[4155]3:3 [4156]3:3 [4157]3:5 [4158]3:5 [4159]3:5 [4160]3:5
[4161]3:5 [4162]3:5 [4163]3:5 [4164]3:5 [4165]3:5 [4166]3:6
[4167]3:6 [4168]3:6 [4169]3:6 [4170]3:6 [4171]3:6 [4172]3:6
[4173]3:6-7 [4174]3:7 [4175]3:8 [4176]3:8 [4177]3:8
[4178]3:8 [4179]3:8 [4180]3:8 [4181]3:8 [4182]3:8 [4183]3:9
[4184]3:9 [4185]3:12 [4186]3:13 [4187]3:13 [4188]3:15
[4189]3:16 [4190]3:16 [4191]3:16 [4192]3:16 [4193]3:16
[4194]3:16 [4195]3:16 [4196]3:16 [4197]3:16 [4198]3:16
[4199]3:16 [4200]3:16 [4201]3:16 [4202]3:16 [4203]3:16
[4204]3:16 [4205]3:16 [4206]3:16 [4207]3:16-17 [4208]3:18
[4209]3:18 [4210]3:19 [4211]3:22-23 [4212]3:27 [4213]3:27
[4214]3:30 [4215]3:31 [4216]3:34 [4217]3:34 [4218]3:34
[4219]3:36 [4220]3:36 [4221]3:36 [4222]3:36 [4223]3:36
[4224]4:1-2 [4225]4:14 [4226]4:17 [4227]4:21 [4228]4:21
[4229]4:21 [4230]4:22 [4231]4:22 [4232]4:22 [4233]4:22
[4234]4:23-24 [4235]4:23-24 [4236]4:24 [4237]4:24 [4238]4:24
[4239]4:24 [4240]4:24 [4241]4:24 [4242]4:24 [4243]4:24
[4244]4:25 [4245]4:25 [4246]4:29 [4247]4:36 [4248]4:42
[4249]4:42 [4250]5 [4251]5 [4252]5 [4253]5 [4254]5:14
[4255]5:14 [4256]5:16-17 [4257]5:17 [4258]5:17 [4259]5:18
[4260]5:18 [4261]5:18 [4262]5:22 [4263]5:22 [4264]5:22
[4265]5:22 [4266]5:23 [4267]5:23 [4268]5:23 [4269]5:24
[4270]5:24 [4271]5:24 [4272]5:24 [4273]5:25 [4274]5:25
[4275]5:25 [4276]5:26 [4277]5:26 [4278]5:27 [4279]5:27
[4280]5:27 [4281]5:27 [4282]5:28-29 [4283]5:28-29
[4284]5:28-29 [4285]5:28-29 [4286]5:28-29 [4287]5:29
[4288]5:37 [4289]5:37 [4290]5:38-39 [4291]5:39 [4292]5:39
[4293]5:39 [4294]5:39 [4295]5:39 [4296]5:40 [4297]5:40
[4298]5:40 [4299]5:44 [4300]5:44 [4301]5:46 [4302]5:46
[4303]5:46 [4304]5:46 [4305]6 [4306]6 [4307]6 [4308]6
[4309]6 [4310]6:14 [4311]6:14 [4312]6:26-71 [4313]6:27
[4314]6:27 [4315]6:29 [4316]6:30-63 [4317]6:32-33
[4318]6:32-33 [4319]6:33 [4320]6:35 [4321]6:35 [4322]6:35
[4323]6:35 [4324]6:37 [4325]6:37 [4326]6:37 [4327]6:37
[4328]6:37 [4329]6:37 [4330]6:37 [4331]6:37-40 [4332]6:39
[4333]6:39 [4334]6:39 [4335]6:39 [4336]6:40 [4337]6:44
[4338]6:44 [4339]6:44 [4340]6:44 [4341]6:44 [4342]6:44
[4343]6:44 [4344]6:44 [4345]6:44 [4346]6:44-45 [4347]6:44-45
[4348]6:44-45 [4349]6:44-45 [4350]6:45 [4351]6:45 [4352]6:45
[4353]6:48-58 [4354]6:50 [4355]6:50-57 [4356]6:51 [4357]6:51
[4358]6:51 [4359]6:51 [4360]6:51-52 [4361]6:54 [4362]6:54
[4363]6:55-56 [4364]6:56-57 [4365]6:63 [4366]6:63 [4367]6:63
[4368]6:63 [4369]6:64-65 [4370]6:64-65 [4371]6:64-66
[4372]6:64-66 [4373]6:65 [4374]6:65 [4375]6:65 [4376]6:65
[4377]6:66-69 [4378]7:38-39 [4379]7:38-39 [4380]7:42
[4381]8:11 [4382]8:11 [4383]8:21-24 [4384]8:23 [4385]8:24
[4386]8:24 [4387]8:31 [4388]8:34 [4389]8:34 [4390]8:34
[4391]8:34 [4392]8:34 [4393]8:34 [4394]8:34 [4395]8:36
[4396]8:36 [4397]8:36 [4398]8:36 [4399]8:36 [4400]8:36
[4401]8:36 [4402]8:36 [4403]8:41 [4404]8:41 [4405]8:44
[4406]8:44 [4407]8:44 [4408]8:44 [4409]8:44 [4410]8:44
[4411]8:44 [4412]8:44 [4413]8:47 [4414]8:47 [4415]8:56
[4416]8:56 [4417]8:56 [4418]8:56 [4419]8:56 [4420]8:58
[4421]9:35-37 [4422]9:39 [4423]10 [4424]10 [4425]10
[4426]10:1 [4427]10:1 [4428]10:1-2 [4429]10:4 [4430]10:4-5
[4431]10:4-5 [4432]10:5 [4433]10:7 [4434]10:11 [4435]10:14
[4436]10:15 [4437]10:15 [4438]10:15-16 [4439]10:15-16
[4440]10:16 [4441]10:16 [4442]10:18 [4443]10:18 [4444]10:26
[4445]10:26 [4446]10:27 [4447]10:27 [4448]10:27 [4449]10:27
[4450]10:27 [4451]10:28 [4452]10:28 [4453]10:28 [4454]10:28
[4455]10:28 [4456]10:28 [4457]10:28 [4458]10:28 [4459]10:28
[4460]10:28 [4461]10:28 [4462]10:28-29 [4463]10:28-29
[4464]10:28-29 [4465]10:28-29 [4466]10:28-29 [4467]10:30
[4468]10:30 [4469]10:35 [4470]11:25-26 [4471]11:25-26
[4472]11:47 [4473]11:53 [4474]12:25-26 [4475]12:27
[4476]12:27 [4477]12:27 [4478]12:40 [4479]12:42
[4480]12:47-48 [4481]13:3 [4482]13:3 [4483]13:5 [4484]13:10
[4485]13:10 [4486]13:14 [4487]13:18 [4488]13:18 [4489]13:18
[4490]13:18 [4491]13:20 [4492]13:20 [4493]13:20 [4494]13:20
[4495]13:20 [4496]14 [4497]14 [4498]14:1 [4499]14:2
[4500]14:2 [4501]14:6 [4502]14:6 [4503]14:6 [4504]14:6
[4505]14:6 [4506]14:6 [4507]14:6 [4508]14:13 [4509]14:13-14
[4510]14:13-14 [4511]14:15 [4512]14:16 [4513]14:16
[4514]14:16 [4515]14:16 [4516]14:16-17 [4517]14:16-17
[4518]14:16-17 [4519]14:16-17 [4520]14:21 [4521]14:23
[4522]14:26 [4523]14:26 [4524]14:26 [4525]15 [4526]15
[4527]15:3 [4528]15:4-6 [4529]15:4-6 [4530]15:5 [4531]15:5
[4532]15:5 [4533]15:5 [4534]15:5 [4535]15:5 [4536]15:5
[4537]15:5 [4538]15:5 [4539]15:5 [4540]15:5 [4541]15:5
[4542]15:5 [4543]15:5 [4544]15:8 [4545]15:8 [4546]15:10
[4547]15:11 [4548]15:12 [4549]15:12-13 [4550]15:13
[4551]15:13 [4552]15:13 [4553]15:13 [4554]15:15 [4555]15:15
[4556]15:15 [4557]15:15 [4558]15:16 [4559]15:16 [4560]15:16
[4561]15:18-20 [4562]15:24 [4563]15:26 [4564]15:26
[4565]15:26 [4566]15:26 [4567]15:26 [4568]15:26 [4569]15:26
[4570]15:26 [4571]16 [4572]16 [4573]16 [4574]16 [4575]16:2
[4576]16:2 [4577]16:2 [4578]16:7 [4579]16:8 [4580]16:12
[4581]16:12-13 [4582]16:13 [4583]16:13 [4584]16:13-14
[4585]16:13-14 [4586]16:23 [4587]16:23 [4588]16:23
[4589]16:23 [4590]16:23-24 [4591]16:33 [4592]17:2 [4593]17:2
[4594]17:3 [4595]17:3 [4596]17:3 [4597]17:5 [4598]17:5
[4599]17:5 [4600]17:5 [4601]17:6 [4602]17:6 [4603]17:6
[4604]17:6 [4605]17:6 [4606]17:6 [4607]17:9 [4608]17:9
[4609]17:9 [4610]17:9 [4611]17:10 [4612]17:11 [4613]17:11
[4614]17:11 [4615]17:11 [4616]17:11 [4617]17:12 [4618]17:17
[4619]17:17 [4620]17:17 [4621]17:17 [4622]17:17 [4623]17:20
[4624]17:20 [4625]17:20 [4626]17:20 [4627]17:20
[4628]17:21-22 [4629]17:22 [4630]17:23 [4631]17:24
[4632]17:24 [4633]17:24 [4634]18:36 [4635]18:36 [4636]18:36
[4637]18:36 [4638]18:36 [4639]18:36 [4640]18:36 [4641]18:37
[4642]18:38 [4643]19:11 [4644]19:11 [4645]19:11 [4646]19:30
[4647]19:34 [4648]20 [4649]20 [4650]20 [4651]20 [4652]20:17
[4653]20:19 [4654]20:21 [4655]20:21-23 [4656]20:21-23
[4657]20:21-23 [4658]20:22-23 [4659]20:22-23 [4660]20:23
[4661]20:23 [4662]20:23 [4663]20:23 [4664]20:23 [4665]20:25
[4666]20:25 [4667]20:25 [4668]20:27 [4669]20:27 [4670]20:27
[4671]20:27 [4672]20:31 [4673]21 [4674]21 [4675]21:7
[4676]21:12 [4677]21:13 [4678]21:15-17 [4679]21:15-17
[4680]27:15

Acts

[4681]1 [4682]1 [4683]1 [4684]1 [4685]1 [4686]1 [4687]1:2
[4688]1:5 [4689]1:7 [4690]1:9 [4691]1:11 [4692]1:11
[4693]1:11 [4694]1:11 [4695]1:11 [4696]1:11 [4697]1:11
[4698]1:16 [4699]1:21-26 [4700]1:23 [4701]1:24 [4702]1:25
[4703]1:25 [4704]2 [4705]2 [4706]2 [4707]2 [4708]2:4
[4709]2:4 [4710]2:23 [4711]2:23 [4712]2:23 [4713]2:23
[4714]2:23 [4715]2:23 [4716]2:23 [4717]2:23-24 [4718]2:23-24
[4719]2:23-24 [4720]2:24 [4721]2:24 [4722]2:24 [4723]2:27
[4724]2:27 [4725]2:27 [4726]2:27 [4727]2:30 [4728]2:36
[4729]2:36 [4730]2:37-38 [4731]2:37-38 [4732]2:38 [4733]2:38
[4734]2:38 [4735]2:38 [4736]2:38 [4737]2:38 [4738]2:38
[4739]2:38-39 [4740]2:38-39 [4741]2:38-39 [4742]2:38-39
[4743]2:38-39 [4744]2:38-39 [4745]2:39 [4746]2:39 [4747]2:39
[4748]2:40 [4749]2:40 [4750]2:41 [4751]2:41 [4752]2:41
[4753]2:41 [4754]2:41-42 [4755]2:41-42 [4756]2:42 [4757]2:42
[4758]2:42 [4759]2:42 [4760]2:42 [4761]2:42 [4762]2:42
[4763]2:42 [4764]2:44-45 [4765]2:44-45 [4766]2:46 [4767]2:46
[4768]2:47 [4769]2:47 [4770]2:47 [4771]2:47 [4772]3 [4773]3
[4774]3:12 [4775]3:19 [4776]3:19 [4777]3:21 [4778]3:21
[4779]3:21 [4780]3:21 [4781]3:21 [4782]3:21 [4783]3:21
[4784]3:21 [4785]3:21 [4786]3:21 [4787]3:21 [4788]3:21
[4789]3:22 [4790]3:22 [4791]3:22 [4792]3:22-23 [4793]3:25
[4794]3:26 [4795]4 [4796]4 [4797]4:1-3 [4798]4:12
[4799]4:12 [4800]4:12 [4801]4:12 [4802]4:12 [4803]4:12
[4804]4:12 [4805]4:12 [4806]4:12 [4807]4:12 [4808]4:12
[4809]4:12 [4810]4:12 [4811]4:12 [4812]4:12 [4813]4:17
[4814]4:17-19 [4815]4:17-20 [4816]4:18-20 [4817]4:19
[4818]4:19 [4819]4:19 [4820]4:19-20 [4821]4:27-28
[4822]4:27-28 [4823]4:27-28 [4824]4:27-28 [4825]4:27-28
[4826]4:28 [4827]4:32 [4828]5:3-4 [4829]5:3-4 [4830]5:3-4
[4831]5:4 [4832]5:4 [4833]5:11 [4834]5:17-18 [4835]5:28-29
[4836]5:29 [4837]5:29 [4838]5:29 [4839]5:29 [4840]5:29
[4841]5:29 [4842]5:29 [4843]5:29 [4844]5:29 [4845]6 [4846]6
[4847]6 [4848]6 [4849]6:1-2 [4850]6:3 [4851]6:3 [4852]6:3-5
[4853]7 [4854]7 [4855]7:2 [4856]7:2 [4857]7:37 [4858]7:48
[4859]8:1 [4860]8:12 [4861]8:13 [4862]8:13 [4863]8:16
[4864]8:20-21 [4865]8:20-21 [4866]8:23 [4867]8:23 [4868]8:36
[4869]8:36 [4870]8:36-39 [4871]8:37 [4872]8:37-38
[4873]8:37-38 [4874]8:38 [4875]8:38 [4876]9:31 [4877]9:31
[4878]10 [4879]10 [4880]10 [4881]10 [4882]10:2 [4883]10:2
[4884]10:2 [4885]10:2 [4886]10:4 [4887]10:4 [4888]10:6
[4889]10:6 [4890]10:14-15 [4891]10:22 [4892]10:22
[4893]10:25-26 [4894]10:26 [4895]10:26 [4896]10:31
[4897]10:31 [4898]10:33 [4899]10:33 [4900]10:34-35
[4901]10:35 [4902]10:35 [4903]10:38 [4904]10:38 [4905]10:42
[4906]10:42 [4907]10:42 [4908]10:43 [4909]10:43 [4910]10:44
[4911]10:44 [4912]10:45 [4913]10:45 [4914]10:47 [4915]10:47
[4916]10:47 [4917]10:47 [4918]10:47-48 [4919]11:4-18
[4920]11:14 [4921]11:15-17 [4922]11:18 [4923]11:18
[4924]11:18 [4925]11:26 [4926]11:29-30 [4927]11:29-30
[4928]11:31 [4929]13 [4930]13 [4931]13:2 [4932]13:23
[4933]13:28 [4934]13:28 [4935]13:36 [4936]13:36 [4937]13:37
[4938]13:37 [4939]13:38-39 [4940]13:38-39 [4941]13:38-39
[4942]13:38-39 [4943]13:39 [4944]13:39 [4945]13:39
[4946]13:42 [4947]13:42 [4948]13:44 [4949]13:46 [4950]13:48
[4951]13:48 [4952]13:48 [4953]13:48 [4954]13:48 [4955]13:48
[4956]13:48 [4957]13:48 [4958]14:11 [4959]14:11 [4960]14:14
[4961]14:15 [4962]14:15 [4963]14:15 [4964]14:15 [4965]14:15
[4966]14:16 [4967]14:16 [4968]14:16 [4969]14:16-17
[4970]14:23 [4971]14:23 [4972]15 [4973]15 [4974]15:2
[4975]15:2 [4976]15:2 [4977]15:2 [4978]15:2 [4979]15:2
[4980]15:4 [4981]15:4 [4982]15:4 [4983]15:4 [4984]15:6
[4985]15:6 [4986]15:6 [4987]15:7 [4988]15:9 [4989]15:10
[4990]15:10 [4991]15:10-11 [4992]15:10-11 [4993]15:10-11
[4994]15:10-11 [4995]15:11 [4996]15:11 [4997]15:11
[4998]15:11 [4999]15:11 [5000]15:11 [5001]15:14 [5002]15:15
[5003]15:15 [5004]15:15 [5005]15:15 [5006]15:15 [5007]15:15
[5008]15:18 [5009]15:18 [5010]15:18 [5011]15:18 [5012]15:18
[5013]15:18 [5014]15:18 [5015]15:18 [5016]15:18 [5017]15:19
[5018]15:19 [5019]15:20 [5020]15:20 [5021]15:20 [5022]15:21
[5023]15:21 [5024]15:22 [5025]15:22 [5026]15:22
[5027]15:22-23 [5028]15:23 [5029]15:23 [5030]15:24
[5031]15:24 [5032]15:25 [5033]15:25 [5034]15:25 [5035]15:25
[5036]15:27-31 [5037]15:27-31 [5038]15:28 [5039]15:28
[5040]15:28 [5041]15:29 [5042]15:39 [5043]16:4 [5044]16:4
[5045]16:6-7 [5046]16:9 [5047]16:9 [5048]16:14 [5049]16:14
[5050]16:14 [5051]16:14 [5052]16:14-15 [5053]16:14-15
[5054]16:26 [5055]16:30-31 [5056]16:31 [5057]16:31
[5058]16:32-34 [5059]16:33 [5060]16:33 [5061]16:33
[5062]16:33 [5063]17 [5064]17:2-3 [5065]17:7 [5066]17:11
[5067]17:11 [5068]17:11 [5069]17:11 [5070]17:11 [5071]17:23
[5072]17:24 [5073]17:24 [5074]17:24 [5075]17:24 [5076]17:24
[5077]17:24-25 [5078]17:24-25 [5079]17:24-25 [5080]17:24-25
[5081]17:25 [5082]17:25 [5083]17:25 [5084]17:25 [5085]17:25
[5086]17:25-26 [5087]17:25-26 [5088]17:26 [5089]17:26
[5090]17:26 [5091]17:26 [5092]17:27 [5093]17:27 [5094]17:28
[5095]17:28 [5096]17:28 [5097]17:28 [5098]17:28 [5099]17:28
[5100]17:30-31 [5101]17:30-31 [5102]17:30-31 [5103]17:31
[5104]17:31 [5105]17:31 [5106]17:31 [5107]17:31 [5108]17:31
[5109]17:31 [5110]17:31 [5111]17:31 [5112]18:5 [5113]18:8
[5114]18:9 [5115]18:13 [5116]18:14-16 [5117]18:18 [5118]18:18
[5119]19:4-6 [5120]20 [5121]20:7 [5122]20:7 [5123]20:7
[5124]20:7 [5125]20:7 [5126]20:7 [5127]20:17 [5128]20:17
[5129]20:17 [5130]20:21 [5131]20:21 [5132]20:21 [5133]20:21
[5134]20:27 [5135]20:27 [5136]20:28 [5137]20:28 [5138]20:28
[5139]20:28 [5140]20:28 [5141]20:28 [5142]20:28 [5143]20:29
[5144]20:32 [5145]20:32 [5146]20:32 [5147]20:32 [5148]22:12
[5149]22:14 [5150]22:16 [5151]22:16 [5152]22:16 [5153]22:16
[5154]22:16 [5155]22:16 [5156]23:8 [5157]23:11 [5158]23:11
[5159]24:14 [5160]24:14 [5161]24:15 [5162]24:15 [5163]24:15
[5164]25:9-11 [5165]25:9-11 [5166]26:6-7 [5167]26:6-7
[5168]26:16-17 [5169]26:17-18 [5170]26:18 [5171]26:18
[5172]26:18 [5173]26:18 [5174]26:22 [5175]27:22 [5176]27:22
[5177]27:31 [5178]27:31 [5179]27:31 [5180]27:31 [5181]27:34
[5182]27:34 [5183]27:44 [5184]27:44 [5185]28:25 [5186]28:25
[5187]28:25 [5188]28:26-27 [5189]28:26-27

Romans

[5190]1 [5191]1:2 [5192]1:2 [5193]1:2 [5194]1:3 [5195]1:3
[5196]1:3-4 [5197]1:3-4 [5198]1:4 [5199]1:10 [5200]1:10
[5201]1:11-12 [5202]1:11-12 [5203]1:14 [5204]1:14
[5205]1:15-17 [5206]1:16 [5207]1:16 [5208]1:16 [5209]1:16
[5210]1:16 [5211]1:16-17 [5212]1:16-17 [5213]1:16-17
[5214]1:17 [5215]1:17 [5216]1:17 [5217]1:17 [5218]1:18
[5219]1:18 [5220]1:18 [5221]1:19-20 [5222]1:19-20 [5223]1:20
[5224]1:20 [5225]1:20 [5226]1:20 [5227]1:20 [5228]1:20
[5229]1:20 [5230]1:20 [5231]1:20 [5232]1:20 [5233]1:20
[5234]1:20-21 [5235]1:21 [5236]1:24 [5237]1:24 [5238]1:25
[5239]1:25 [5240]1:26 [5241]1:26 [5242]1:28 [5243]1:28
[5244]1:28 [5245]1:28 [5246]1:32 [5247]1:32 [5248]1:32
[5249]1:32 [5250]1:32 [5251]2:1 [5252]2:1 [5253]2:1-2
[5254]2:1-16 [5255]2:2-16 [5256]2:5 [5257]2:5-6 [5258]2:5-6
[5259]2:6 [5260]2:6-8 [5261]2:9 [5262]2:10 [5263]2:12
[5264]2:14-15 [5265]2:14-15 [5266]2:14-15 [5267]2:14-15
[5268]2:14-15 [5269]2:14-15 [5270]2:15 [5271]2:15 [5272]2:15
[5273]2:15 [5274]2:15 [5275]2:15 [5276]2:16 [5277]2:16
[5278]2:16 [5279]2:18-20 [5280]2:24 [5281]2:24 [5282]2:28-29
[5283]2:28-29 [5284]2:28-29 [5285]3 [5286]3 [5287]3 [5288]3
[5289]3 [5290]3 [5291]3 [5292]3:1-2 [5293]3:2 [5294]3:2
[5295]3:2 [5296]3:3 [5297]3:3 [5298]3:3 [5299]3:4 [5300]3:4
[5301]3:5-6 [5302]3:9 [5303]3:9 [5304]3:9-13 [5305]3:9-18
[5306]3:10 [5307]3:10 [5308]3:10 [5309]3:10 [5310]3:10-12
[5311]3:10-12 [5312]3:10-19 [5313]3:10-19 [5314]3:12
[5315]3:12 [5316]3:12 [5317]3:19 [5318]3:19 [5319]3:19
[5320]3:19 [5321]3:19 [5322]3:19 [5323]3:19 [5324]3:20
[5325]3:20 [5326]3:20 [5327]3:20 [5328]3:20 [5329]3:20
[5330]3:20 [5331]3:20-21 [5332]3:20-21 [5333]3:21
[5334]3:21-23 [5335]3:21-23 [5336]3:21-26 [5337]3:22
[5338]3:22 [5339]3:23 [5340]3:23 [5341]3:23 [5342]3:23
[5343]3:23-24 [5344]3:23-24 [5345]3:23-24 [5346]3:24
[5347]3:24 [5348]3:24 [5349]3:24 [5350]3:24 [5351]3:24
[5352]3:24 [5353]3:24 [5354]3:24 [5355]3:24-25 [5356]3:24-25
[5357]3:24-25 [5358]3:24-26 [5359]3:25 [5360]3:25
[5361]3:25-26 [5362]3:25-26 [5363]3:26 [5364]3:26 [5365]3:27
[5366]3:27 [5367]3:27 [5368]3:27 [5369]3:27 [5370]3:27
[5371]3:28 [5372]3:28 [5373]3:28 [5374]3:28 [5375]3:28
[5376]3:28 [5377]3:28 [5378]3:30 [5379]3:30 [5380]3:30
[5381]3:31 [5382]3:31 [5383]3:31 [5384]3:31 [5385]3:31
[5386]3:31 [5387]3:33-34 [5388]4 [5389]4 [5390]4 [5391]4
[5392]4 [5393]4:1-3 [5394]4:1-4 [5395]4:2 [5396]4:2
[5397]4:2 [5398]4:2 [5399]4:2-3 [5400]4:2-5 [5401]4:3
[5402]4:3 [5403]4:3 [5404]4:3 [5405]4:4 [5406]4:4 [5407]4:4
[5408]4:4-5 [5409]4:5 [5410]4:5 [5411]4:5 [5412]4:5
[5413]4:5-8 [5414]4:5-8 [5415]4:6 [5416]4:6 [5417]4:6
[5418]4:6 [5419]4:6 [5420]4:6 [5421]4:6-7 [5422]4:7-8
[5423]4:11 [5424]4:11 [5425]4:11 [5426]4:11 [5427]4:11
[5428]4:11 [5429]4:11 [5430]4:11 [5431]4:11 [5432]4:11
[5433]4:11 [5434]4:11 [5435]4:11 [5436]4:11 [5437]4:11-12
[5438]4:11-12 [5439]4:15 [5440]4:15 [5441]4:15 [5442]4:16
[5443]4:16 [5444]4:16 [5445]4:17 [5446]4:17 [5447]4:19-20
[5448]4:19-20 [5449]4:19-21 [5450]4:19-21 [5451]4:22-24
[5452]4:22-24 [5453]4:22-24 [5454]4:23 [5455]4:23 [5456]4:23
[5457]4:23-25 [5458]4:23-25 [5459]4:24 [5460]4:24
[5461]4:24-25 [5462]4:25 [5463]4:25 [5464]4:25 [5465]4:25
[5466]4:25 [5467]4:25 [5468]4:25 [5469]5 [5470]5 [5471]5
[5472]5 [5473]5:1 [5474]5:1 [5475]5:1 [5476]5:1 [5477]5:1
[5478]5:1 [5479]5:1-2 [5480]5:1-2 [5481]5:1-2 [5482]5:1-2
[5483]5:1-2 [5484]5:1-2 [5485]5:2 [5486]5:2 [5487]5:2
[5488]5:2 [5489]5:3 [5490]5:5 [5491]5:5 [5492]5:5 [5493]5:5
[5494]5:5 [5495]5:5 [5496]5:6 [5497]5:6 [5498]5:6 [5499]5:6
[5500]5:8 [5501]5:8 [5502]5:8 [5503]5:8-9 [5504]5:8-9
[5505]5:8-10 [5506]5:8-10 [5507]5:9 [5508]5:9 [5509]5:10
[5510]5:10 [5511]5:10 [5512]5:11 [5513]5:12 [5514]5:12
[5515]5:12 [5516]5:12 [5517]5:12 [5518]5:12 [5519]5:12
[5520]5:12 [5521]5:12 [5522]5:12 [5523]5:12 [5524]5:12
[5525]5:12 [5526]5:12 [5527]5:12 [5528]5:12 [5529]5:12
[5530]5:12 [5531]5:12-13 [5532]5:12-20 [5533]5:12-20
[5534]5:14 [5535]5:14 [5536]5:15 [5537]5:15-19 [5538]5:15-19
[5539]5:15-19 [5540]5:16 [5541]5:17 [5542]5:17-19
[5543]5:17-19 [5544]5:17-19 [5545]5:19 [5546]5:19 [5547]5:19
[5548]5:19 [5549]5:19 [5550]5:19 [5551]5:19 [5552]5:19
[5553]5:19 [5554]5:19 [5555]5:19 [5556]5:19 [5557]5:21
[5558]5:21 [5559]5:21 [5560]5:23 [5561]6:1-2 [5562]6:1-2
[5563]6:1-4 [5564]6:2 [5565]6:3 [5566]6:3 [5567]6:3
[5568]6:3-4 [5569]6:3-4 [5570]6:3-4 [5571]6:3-4 [5572]6:3-5
[5573]6:4 [5574]6:4 [5575]6:4 [5576]6:5 [5577]6:5 [5578]6:5
[5579]6:5-6 [5580]6:5-6 [5581]6:5-6 [5582]6:5-6 [5583]6:6
[5584]6:6 [5585]6:9 [5586]6:9 [5587]6:9 [5588]6:12
[5589]6:12 [5590]6:12 [5591]6:12 [5592]6:12 [5593]6:12-13
[5594]6:12-13 [5595]6:14 [5596]6:14 [5597]6:14 [5598]6:14
[5599]6:14 [5600]6:14 [5601]6:14 [5602]6:14 [5603]6:14
[5604]6:14 [5605]6:14 [5606]6:14 [5607]6:14 [5608]6:14
[5609]6:14 [5610]6:14 [5611]6:15 [5612]6:15 [5613]6:16
[5614]6:16-18 [5615]6:16-18 [5616]6:17 [5617]6:18 [5618]6:18
[5619]6:18 [5620]6:22 [5621]6:22 [5622]6:22 [5623]6:22
[5624]6:22 [5625]6:22 [5626]6:23 [5627]6:23 [5628]6:23
[5629]6:23 [5630]6:23 [5631]6:23 [5632]6:23 [5633]6:23
[5634]6:32 [5635]7 [5636]7 [5637]7 [5638]7 [5639]7
[5640]7:1-2 [5641]7:2-3 [5642]7:2-3 [5643]7:5 [5644]7:5
[5645]7:5 [5646]7:5 [5647]7:5 [5648]7:6 [5649]7:6 [5650]7:6
[5651]7:6 [5652]7:7 [5653]7:7 [5654]7:7 [5655]7:7 [5656]7:7
[5657]7:8 [5658]7:8 [5659]7:8 [5660]7:9 [5661]7:9
[5662]7:10 [5663]7:12 [5664]7:12 [5665]7:12 [5666]7:12
[5667]7:12 [5668]7:12 [5669]7:12 [5670]7:13 [5671]7:13-25
[5672]7:14 [5673]7:14 [5674]7:14 [5675]7:14 [5676]7:14
[5677]7:14 [5678]7:14 [5679]7:14 [5680]7:14-25 [5681]7:15
[5682]7:15 [5683]7:15 [5684]7:15 [5685]7:15-17 [5686]7:17
[5687]7:17 [5688]7:17 [5689]7:17 [5690]7:17 [5691]7:18
[5692]7:18 [5693]7:18 [5694]7:18 [5695]7:18 [5696]7:18
[5697]7:18 [5698]7:18 [5699]7:18 [5700]7:18 [5701]7:18
[5702]7:18 [5703]7:18 [5704]7:18-19 [5705]7:19 [5706]7:19
[5707]7:19 [5708]7:20 [5709]7:21 [5710]7:21 [5711]7:21
[5712]7:21 [5713]7:21 [5714]7:22 [5715]7:22 [5716]7:22
[5717]7:22 [5718]7:23 [5719]7:23 [5720]7:23 [5721]7:23
[5722]7:23 [5723]7:23 [5724]7:23 [5725]7:23 [5726]7:23
[5727]7:23 [5728]7:23 [5729]7:23 [5730]7:24 [5731]7:24
[5732]7:24 [5733]7:24 [5734]7:24 [5735]7:24-25 [5736]7:24-25
[5737]7:25 [5738]7:25 [5739]7:25 [5740]7:25 [5741]7:25
[5742]7:25 [5743]8 [5744]8 [5745]8 [5746]8 [5747]8
[5748]8 [5749]8:1 [5750]8:1 [5751]8:1 [5752]8:1 [5753]8:1
[5754]8:1 [5755]8:1 [5756]8:1 [5757]8:1 [5758]8:1 [5759]8:1
[5760]8:1 [5761]8:1 [5762]8:1-3 [5763]8:2 [5764]8:2
[5765]8:2 [5766]8:2 [5767]8:2 [5768]8:2 [5769]8:3 [5770]8:3
[5771]8:3 [5772]8:3 [5773]8:3 [5774]8:3-4 [5775]8:3-4
[5776]8:4 [5777]8:4 [5778]8:5 [5779]8:5-6 [5780]8:6-7
[5781]8:7 [5782]8:7 [5783]8:7 [5784]8:7 [5785]8:7 [5786]8:7
[5787]8:7 [5788]8:7 [5789]8:7 [5790]8:7 [5791]8:7 [5792]8:7
[5793]8:7 [5794]8:7-8 [5795]8:9 [5796]8:9 [5797]8:9
[5798]8:9 [5799]8:9 [5800]8:9 [5801]8:9 [5802]8:9 [5803]8:9
[5804]8:12 [5805]8:12 [5806]8:13 [5807]8:13 [5808]8:13
[5809]8:14 [5810]8:14 [5811]8:14 [5812]8:14 [5813]8:14
[5814]8:14-15 [5815]8:14-15 [5816]8:15 [5817]8:15 [5818]8:15
[5819]8:15 [5820]8:15 [5821]8:15 [5822]8:15 [5823]8:15-16
[5824]8:15-16 [5825]8:16 [5826]8:16 [5827]8:16 [5828]8:17
[5829]8:17 [5830]8:18 [5831]8:18 [5832]8:20 [5833]8:20
[5834]8:22 [5835]8:22-23 [5836]8:23-25 [5837]8:23-25
[5838]8:25 [5839]8:26 [5840]8:26 [5841]8:28 [5842]8:28
[5843]8:28 [5844]8:28 [5845]8:28 [5846]8:28-30 [5847]8:28-30
[5848]8:28-39 [5849]8:28-39 [5850]8:29 [5851]8:30 [5852]8:30
[5853]8:30 [5854]8:30 [5855]8:30 [5856]8:30 [5857]8:30
[5858]8:30 [5859]8:30 [5860]8:30 [5861]8:30 [5862]8:30
[5863]8:30 [5864]8:30 [5865]8:30 [5866]8:30 [5867]8:32
[5868]8:32 [5869]8:32 [5870]8:32 [5871]8:33 [5872]8:33
[5873]8:33 [5874]8:33 [5875]8:33 [5876]8:33 [5877]8:33
[5878]8:33 [5879]8:33 [5880]8:33 [5881]8:33 [5882]8:33
[5883]8:33-34 [5884]8:33-39 [5885]8:33-39 [5886]8:33-39
[5887]8:34 [5888]8:34 [5889]8:34 [5890]8:34 [5891]8:38-39
[5892]8:39 [5893]8:44 [5894]9:5 [5895]9:5 [5896]9:5
[5897]9:5 [5898]9:5 [5899]9:5 [5900]9:5 [5901]9:5 [5902]9:6
[5903]9:11 [5904]9:11 [5905]9:11 [5906]9:11 [5907]9:11
[5908]9:11 [5909]9:11 [5910]9:11 [5911]9:11 [5912]9:11
[5913]9:11-13 [5914]9:11-13 [5915]9:13 [5916]9:13 [5917]9:13
[5918]9:13 [5919]9:13 [5920]9:15 [5921]9:15 [5922]9:15
[5923]9:15-16 [5924]9:16 [5925]9:16 [5926]9:16 [5927]9:16
[5928]9:16 [5929]9:16 [5930]9:16 [5931]9:16 [5932]9:16
[5933]9:16 [5934]9:17 [5935]9:17 [5936]9:17-18 [5937]9:17-18
[5938]9:17-18 [5939]9:18 [5940]9:18 [5941]9:18 [5942]9:18
[5943]9:18 [5944]9:18 [5945]9:18 [5946]9:18 [5947]9:19-20
[5948]9:20 [5949]9:20 [5950]9:20 [5951]9:20 [5952]9:21
[5953]9:21 [5954]9:21 [5955]9:22 [5956]9:22 [5957]9:22
[5958]9:22 [5959]9:22 [5960]9:22-23 [5961]9:22-23 [5962]9:23
[5963]9:23 [5964]9:23 [5965]9:23-24 [5966]9:29 [5967]9:32
[5968]9:32 [5969]10:2 [5970]10:2 [5971]10:3 [5972]10:3
[5973]10:4 [5974]10:4 [5975]10:4 [5976]10:4 [5977]10:4
[5978]10:4 [5979]10:4 [5980]10:4 [5981]10:4 [5982]10:5
[5983]10:5 [5984]10:5 [5985]10:5 [5986]10:6 [5987]10:6
[5988]10:8 [5989]10:9 [5990]10:9 [5991]10:9 [5992]10:9-11
[5993]10:11 [5994]10:12 [5995]10:12 [5996]10:12-13
[5997]10:13 [5998]10:13-17 [5999]10:14 [6000]10:14
[6001]10:14 [6002]10:14 [6003]10:14 [6004]10:14
[6005]10:14-15 [6006]10:14-15 [6007]10:14-17 [6008]10:15
[6009]10:15 [6010]10:15 [6011]10:15 [6012]10:16 [6013]10:17
[6014]10:17 [6015]10:17 [6016]10:17 [6017]10:17 [6018]10:17
[6019]10:17 [6020]10:17 [6021]10:17 [6022]10:17 [6023]10:17
[6024]11:2 [6025]11:3-4 [6026]11:3-4 [6027]11:4 [6028]11:5-6
[6029]11:5-6 [6030]11:5-6 [6031]11:5-6 [6032]11:6 [6033]11:6
[6034]11:6 [6035]11:6 [6036]11:7 [6037]11:7 [6038]11:7
[6039]11:7-8 [6040]11:7-8 [6041]11:16 [6042]11:16
[6043]11:18-22 [6044]11:18-22 [6045]11:20 [6046]11:20
[6047]11:28-29 [6048]11:29 [6049]11:32 [6050]11:32
[6051]11:32 [6052]11:32 [6053]11:32 [6054]11:32-34
[6055]11:32-34 [6056]11:32-36 [6057]11:33 [6058]11:33
[6059]11:33 [6060]11:33 [6061]11:33 [6062]11:33 [6063]11:33
[6064]11:33 [6065]11:33 [6066]11:33-34 [6067]11:33-34
[6068]11:33-34 [6069]11:33-36 [6070]11:33-36 [6071]11:36
[6072]11:36 [6073]11:36 [6074]11:36 [6075]11:36 [6076]11:36
[6077]12 [6078]12 [6079]12 [6080]12 [6081]12:2 [6082]12:2
[6083]12:3 [6084]12:3 [6085]12:4 [6086]12:6-8 [6087]13
[6088]13 [6089]13 [6090]13:1 [6091]13:1 [6092]13:1
[6093]13:1 [6094]13:1 [6095]13:1-2 [6096]13:1-2 [6097]13:1-4
[6098]13:1-4 [6099]13:1-7 [6100]13:1-8 [6101]13:1-8
[6102]13:2 [6103]13:2 [6104]13:3-4 [6105]13:3-4 [6106]13:4
[6107]13:4 [6108]13:4 [6109]13:4 [6110]13:4 [6111]13:4
[6112]13:4 [6113]13:5 [6114]13:5 [6115]13:6-7 [6116]13:6-7
[6117]13:7 [6118]13:8-9 [6119]13:8-9 [6120]13:8-10
[6121]13:8-10 [6122]14 [6123]14 [6124]14:4 [6125]14:4
[6126]14:4 [6127]14:9-10 [6128]14:9-10 [6129]14:9-13
[6130]14:10 [6131]14:10 [6132]14:10 [6133]14:11-12
[6134]14:12 [6135]14:12 [6136]14:13 [6137]14:17 [6138]14:17
[6139]14:17 [6140]14:23 [6141]14:23 [6142]14:23 [6143]14:23
[6144]15:4 [6145]15:4 [6146]15:4 [6147]15:4 [6148]15:4
[6149]15:4 [6150]15:4 [6151]15:4 [6152]15:8 [6153]15:8
[6154]15:9-12 [6155]15:9-12 [6156]15:13 [6157]15:13
[6158]15:17 [6159]15:18-19 [6160]15:18-19 [6161]16:17-18
[6162]16:17-18 [6163]16:17-20 [6164]16:26 [6165]16:26
[6166]16:26 [6167]16:27 [6168]16:27 [6169]16:27

1 Corinthians

[6170]1 [6171]1 [6172]1:1-13 [6173]1:2 [6174]1:2 [6175]1:2
[6176]1:2 [6177]1:8 [6178]1:8-9 [6179]1:8-9 [6180]1:10
[6181]1:10 [6182]1:14 [6183]1:17 [6184]1:20 [6185]1:21
[6186]1:21 [6187]1:23-24 [6188]1:26-31 [6189]1:29 [6190]1:29
[6191]1:29 [6192]1:30 [6193]1:30 [6194]1:30 [6195]1:30
[6196]1:30 [6197]1:30 [6198]1:30 [6199]1:30 [6200]1:30-31
[6201]1:30-31 [6202]1:30-31 [6203]1:31 [6204]1:31 [6205]2:2
[6206]2:2 [6207]2:4 [6208]2:5 [6209]2:5 [6210]2:8 [6211]2:8
[6212]2:8 [6213]2:9 [6214]2:9-10 [6215]2:9-10 [6216]2:10
[6217]2:10 [6218]2:10-11 [6219]2:10-12 [6220]2:10-12
[6221]2:12 [6222]2:12 [6223]2:12 [6224]2:12 [6225]2:12
[6226]2:12 [6227]2:12 [6228]2:12 [6229]2:13-14 [6230]2:13-14
[6231]2:14 [6232]2:14 [6233]2:14 [6234]2:14 [6235]2:14
[6236]2:14 [6237]2:14 [6238]2:14 [6239]2:14 [6240]2:14
[6241]2:14 [6242]2:14 [6243]2:14 [6244]2:14 [6245]2:14
[6246]3 [6247]3 [6248]3 [6249]3 [6250]3:1-6 [6251]3:3
[6252]3:3-4 [6253]3:5 [6254]3:5 [6255]3:5-7 [6256]3:5-7
[6257]3:7 [6258]3:7 [6259]3:7 [6260]3:7 [6261]3:7 [6262]3:7
[6263]3:9 [6264]3:9 [6265]3:9 [6266]3:11 [6267]3:11
[6268]3:11 [6269]3:12-13 [6270]3:16 [6271]3:16 [6272]3:16
[6273]3:21-23 [6274]3:21-23 [6275]3:22 [6276]3:57 [6277]4:1
[6278]4:1 [6279]4:1 [6280]4:1 [6281]4:1 [6282]4:1 [6283]4:1
[6284]4:1-2 [6285]4:1-2 [6286]4:1-2 [6287]4:1-2 [6288]4:3-4
[6289]4:5 [6290]4:5 [6291]4:5 [6292]4:7 [6293]4:7 [6294]4:7
[6295]4:7 [6296]4:7 [6297]4:7 [6298]4:7 [6299]4:7
[6300]4:17 [6301]4:17 [6302]4:17 [6303]4:17 [6304]5 [6305]5
[6306]5 [6307]5 [6308]5:1 [6309]5:1 [6310]5:1 [6311]5:1
[6312]5:1 [6313]5:4-5 [6314]5:4-5 [6315]5:4-5 [6316]5:4-5
[6317]5:5 [6318]5:5 [6319]5:5 [6320]5:5 [6321]5:6
[6322]5:6-7 [6323]5:6-7 [6324]5:6-7 [6325]5:6-7 [6326]5:7
[6327]5:7 [6328]5:7 [6329]5:7 [6330]5:7 [6331]5:7-8
[6332]5:7-8 [6333]5:7-8 [6334]5:7-8 [6335]5:8 [6336]5:8
[6337]5:11 [6338]5:11 [6339]5:12-13 [6340]5:13 [6341]5:13
[6342]5:13 [6343]5:13 [6344]5:13 [6345]5:13 [6346]5:18-19
[6347]6:3 [6348]6:3 [6349]6:9 [6350]6:9-10 [6351]6:11
[6352]6:11 [6353]6:11 [6354]6:11 [6355]6:11 [6356]6:11
[6357]6:15 [6358]6:19 [6359]6:19-20 [6360]6:20 [6361]7
[6362]7 [6363]7 [6364]7 [6365]7 [6366]7 [6367]7:2
[6368]7:2 [6369]7:2 [6370]7:2 [6371]7:2 [6372]7:2 [6373]7:2
[6374]7:2 [6375]7:2 [6376]7:2 [6377]7:5 [6378]7:5 [6379]7:9
[6380]7:9 [6381]7:9 [6382]7:9 [6383]7:9 [6384]7:9 [6385]7:9
[6386]7:14 [6387]7:14 [6388]7:14 [6389]7:14 [6390]7:14
[6391]7:14 [6392]7:15 [6393]7:15 [6394]7:19 [6395]7:19
[6396]7:23 [6397]7:23 [6398]7:23 [6399]7:23 [6400]7:23
[6401]7:28 [6402]7:29-31 [6403]7:36-38 [6404]7:36-38
[6405]7:39 [6406]7:39 [6407]8 [6408]8 [6409]8:4 [6410]8:4
[6411]8:4 [6412]8:6 [6413]8:6 [6414]8:6 [6415]8:6 [6416]8:6
[6417]8:6 [6418]8:6 [6419]8:6 [6420]8:6 [6421]8:8 [6422]8:9
[6423]8:10 [6424]8:10 [6425]9 [6426]9 [6427]9 [6428]9:8-10
[6429]9:8-10 [6430]9:22 [6431]9:27 [6432]9:27 [6433]9:27
[6434]9:27 [6435]10 [6436]10 [6437]10 [6438]10 [6439]10
[6440]10:1-4 [6441]10:1-4 [6442]10:1-4 [6443]10:1-4
[6444]10:2 [6445]10:2-4 [6446]10:3-4 [6447]10:3-4
[6448]10:3-4 [6449]10:3-4 [6450]10:3-32 [6451]10:4 [6452]10:6
[6453]10:6 [6454]10:13 [6455]10:13 [6456]10:14 [6457]10:14
[6458]10:16 [6459]10:16 [6460]10:16 [6461]10:16 [6462]10:16
[6463]10:16 [6464]10:16 [6465]10:16 [6466]10:16 [6467]10:16
[6468]10:16 [6469]10:16 [6470]10:16 [6471]10:16
[6472]10:16-17 [6473]10:16-17 [6474]10:16-17 [6475]10:16-17
[6476]10:16-17 [6477]10:21 [6478]10:21 [6479]10:21
[6480]10:21 [6481]10:21 [6482]10:21 [6483]10:21 [6484]10:21
[6485]10:21 [6486]10:25 [6487]10:25 [6488]10:27-28
[6489]10:31 [6490]11 [6491]11 [6492]11 [6493]11:1-2
[6494]11:2 [6495]11:2 [6496]11:6 [6497]11:13-14
[6498]11:13-14 [6499]11:15 [6500]11:19 [6501]11:20
[6502]11:20 [6503]11:20 [6504]11:20 [6505]11:20 [6506]11:20
[6507]11:20 [6508]11:23 [6509]11:23 [6510]11:23 [6511]11:23
[6512]11:23 [6513]11:23 [6514]11:23 [6515]11:23 [6516]11:23
[6517]11:23-25 [6518]11:23-25 [6519]11:23-25 [6520]11:23-25
[6521]11:23-25 [6522]11:23-27 [6523]11:23-27 [6524]11:23-29
[6525]11:23-29 [6526]11:23-34 [6527]11:23-36 [6528]11:23-36
[6529]11:24 [6530]11:24 [6531]11:24-26 [6532]11:24-26
[6533]11:24-26 [6534]11:24-26 [6535]11:25 [6536]11:25
[6537]11:25-26 [6538]11:25-26 [6539]11:25-26 [6540]11:25-29
[6541]11:25-29 [6542]11:26 [6543]11:26 [6544]11:26
[6545]11:26-28 [6546]11:26-28 [6547]11:26-29 [6548]11:27
[6549]11:27 [6550]11:27 [6551]11:27 [6552]11:27-28
[6553]11:27-29 [6554]11:27-29 [6555]11:27-34 [6556]11:27-34
[6557]11:28 [6558]11:28 [6559]11:28 [6560]11:28
[6561]11:28-29 [6562]11:28-29 [6563]11:29 [6564]11:29
[6565]11:29 [6566]11:29 [6567]11:29 [6568]11:29 [6569]11:30
[6570]11:30 [6571]11:32 [6572]11:32 [6573]11:32 [6574]11:32
[6575]11:32 [6576]11:32 [6577]11:33 [6578]11:33 [6579]12:3
[6580]12:4-6 [6581]12:6 [6582]12:7 [6583]12:7 [6584]12:7
[6585]12:12 [6586]12:12-13 [6587]12:12-13 [6588]12:13
[6589]12:13 [6590]12:13 [6591]12:13 [6592]12:13 [6593]12:13
[6594]12:13 [6595]12:14 [6596]12:23 [6597]12:23 [6598]12:28
[6599]12:28 [6600]12:28 [6601]12:28 [6602]12:28-29
[6603]12:28-29 [6604]13 [6605]13 [6606]13:3 [6607]13:3
[6608]13:12 [6609]13:12 [6610]14 [6611]14 [6612]14 [6613]14
[6614]14:6 [6615]14:6 [6616]14:9 [6617]14:9 [6618]14:9
[6619]14:9 [6620]14:11 [6621]14:11 [6622]14:12 [6623]14:12
[6624]14:12 [6625]14:12 [6626]14:14 [6627]14:14 [6628]14:23
[6629]14:24 [6630]14:24 [6631]14:26 [6632]14:26 [6633]14:26
[6634]14:27 [6635]14:27 [6636]14:27 [6637]14:28 [6638]14:28
[6639]14:30 [6640]14:33 [6641]14:33 [6642]14:40 [6643]14:40
[6644]14:40 [6645]14:40 [6646]14:40 [6647]14:40 [6648]14:40
[6649]14:40 [6650]15 [6651]15 [6652]15:1-3 [6653]15:2
[6654]15:2-3 [6655]15:3-4 [6656]15:3-4 [6657]15:10
[6658]15:12-59 [6659]15:13 [6660]15:17 [6661]15:17
[6662]15:21 [6663]15:21-22 [6664]15:21-22 [6665]15:22
[6666]15:24 [6667]15:25-26 [6668]15:25-26 [6669]15:28
[6670]15:42 [6671]15:42 [6672]15:42 [6673]15:42-44
[6674]15:42-44 [6675]15:45 [6676]15:45 [6677]15:49
[6678]15:49 [6679]15:51 [6680]15:51-52 [6681]15:51-52
[6682]15:51-52 [6683]15:51-53 [6684]15:52-54 [6685]15:54-57
[6686]15:54-57 [6687]16 [6688]16 [6689]16:1-2 [6690]16:1-2
[6691]16:1-2 [6692]16:22 [6693]16:22 [6694]50

2 Corinthians

[6695]1:2 [6696]1:12 [6697]1:12 [6698]1:13 [6699]1:13
[6700]1:20 [6701]1:20 [6702]1:21-22 [6703]1:21-22
[6704]1:21-22 [6705]1:23 [6706]1:23 [6707]1:23 [6708]1:23
[6709]1:24 [6710]1:24 [6711]1:24 [6712]1:24 [6713]2:6-8
[6714]2:6-8 [6715]2:7 [6716]2:8 [6717]2:8 [6718]2:8
[6719]2:11 [6720]2:15-16 [6721]2:15-16 [6722]3:3 [6723]3:3
[6724]3:5 [6725]3:5 [6726]3:5 [6727]3:5 [6728]3:5 [6729]3:5
[6730]3:5 [6731]3:5 [6732]3:6 [6733]3:6 [6734]3:6 [6735]3:6
[6736]3:6-9 [6737]3:6-9 [6738]3:7 [6739]3:7-11 [6740]3:7-11
[6741]3:8 [6742]3:13 [6743]3:13 [6744]3:14 [6745]3:17
[6746]3:17 [6747]3:17 [6748]3:18 [6749]3:18 [6750]3:18
[6751]3:18 [6752]3:18 [6753]4:13 [6754]4:13 [6755]4:13
[6756]4:13 [6757]4:18 [6758]5:1 [6759]5:1 [6760]5:5
[6761]5:5 [6762]5:6 [6763]5:6 [6764]5:8 [6765]5:8
[6766]5:9-11 [6767]5:10 [6768]5:10 [6769]5:10 [6770]5:10
[6771]5:10-11 [6772]5:10-11 [6773]5:10-11 [6774]5:17
[6775]5:18 [6776]5:19 [6777]5:19 [6778]5:19 [6779]5:19
[6780]5:19 [6781]5:19-20 [6782]5:19-21 [6783]5:20 [6784]5:20
[6785]5:20 [6786]5:21 [6787]5:21 [6788]5:21 [6789]5:21
[6790]5:21 [6791]5:21 [6792]5:21 [6793]5:21 [6794]5:21
[6795]5:21 [6796]6 [6797]6 [6798]6:14 [6799]6:14 [6800]6:14
[6801]6:14 [6802]6:14-15 [6803]6:14-16 [6804]6:14-16
[6805]6:14-16 [6806]6:16 [6807]6:16 [6808]6:16 [6809]6:16
[6810]6:16 [6811]6:17 [6812]6:17 [6813]6:17 [6814]6:17
[6815]6:18 [6816]6:18 [6817]7:1 [6818]7:1 [6819]7:1
[6820]7:1 [6821]7:1 [6822]7:1 [6823]7:1 [6824]7:11
[6825]7:11 [6826]7:11 [6827]8 [6828]8 [6829]8:5 [6830]8:12
[6831]8:12 [6832]9 [6833]9 [6834]9:2 [6835]9:2 [6836]10:4
[6837]10:4 [6838]10:8 [6839]10:8 [6840]11 [6841]11:2
[6842]11:2 [6843]11:3 [6844]11:3 [6845]11:3 [6846]11:13
[6847]11:14 [6848]12:5 [6849]12:5 [6850]12:7 [6851]12:7-8
[6852]12:7-9 [6853]12:7-9 [6854]12:18 [6855]12:18 [6856]13:5
[6857]13:5 [6858]13:5 [6859]13:5 [6860]13:5 [6861]13:8
[6862]13:8 [6863]13:9 [6864]13:10 [6865]13:10 [6866]13:10
[6867]13:13 [6868]13:14 [6869]13:14 [6870]13:14 [6871]13:14
[6872]13:14 [6873]13:14

Galatians

[6874]1:2 [6875]1:2 [6876]1:4 [6877]1:4 [6878]1:6-8
[6879]1:6-8 [6880]1:6-8 [6881]1:8 [6882]1:8 [6883]1:8
[6884]1:8 [6885]1:8 [6886]1:8-9 [6887]1:8-9 [6888]1:8-9
[6889]1:10 [6890]1:10 [6891]1:15 [6892]2 [6893]2 [6894]2
[6895]2 [6896]2:4-5 [6897]2:4-5 [6898]2:5 [6899]2:5
[6900]2:11 [6901]2:11-13 [6902]2:14 [6903]2:16 [6904]2:16
[6905]2:16 [6906]2:16 [6907]2:16 [6908]2:16 [6909]2:16
[6910]2:16 [6911]2:17 [6912]2:17 [6913]2:20 [6914]2:20
[6915]2:20 [6916]2:20-21 [6917]2:20-21 [6918]2:20-21
[6919]2:21 [6920]3 [6921]3:1 [6922]3:5 [6923]3:7 [6924]3:7
[6925]3:7-9 [6926]3:7-9 [6927]3:8 [6928]3:8 [6929]3:9
[6930]3:9 [6931]3:9 [6932]3:9 [6933]3:9 [6934]3:9 [6935]3:9
[6936]3:9 [6937]3:9 [6938]3:10 [6939]3:10 [6940]3:10
[6941]3:10 [6942]3:10 [6943]3:10 [6944]3:10 [6945]3:10
[6946]3:11 [6947]3:11 [6948]3:11 [6949]3:11 [6950]3:12
[6951]3:12 [6952]3:12 [6953]3:12 [6954]3:12 [6955]3:13
[6956]3:13 [6957]3:13 [6958]3:13 [6959]3:13 [6960]3:13
[6961]3:13 [6962]3:13 [6963]3:13 [6964]3:13 [6965]3:14
[6966]3:14 [6967]3:14 [6968]3:14 [6969]3:14 [6970]3:14
[6971]3:14 [6972]3:14 [6973]3:14 [6974]3:14 [6975]3:14
[6976]3:14 [6977]3:14 [6978]3:16 [6979]3:16 [6980]3:16
[6981]3:18 [6982]3:21 [6983]3:21 [6984]3:21 [6985]3:21
[6986]3:21 [6987]3:21-22 [6988]3:21-22 [6989]3:22 [6990]3:24
[6991]3:24 [6992]3:24 [6993]3:24 [6994]3:24 [6995]3:27
[6996]3:27 [6997]3:27 [6998]3:27 [6999]3:27 [7000]3:27
[7001]3:27 [7002]3:27 [7003]3:27 [7004]3:27 [7005]3:27-28
[7006]3:27-28 [7007]3:27-28 [7008]4 [7009]4 [7010]4
[7011]4:1-3 [7012]4:1-3 [7013]4:1-3 [7014]4:1-3 [7015]4:4
[7016]4:4 [7017]4:4 [7018]4:4 [7019]4:4 [7020]4:4 [7021]4:4
[7022]4:4 [7023]4:4 [7024]4:4 [7025]4:4 [7026]4:4
[7027]4:4-5 [7028]4:4-5 [7029]4:4-5 [7030]4:4-5 [7031]4:4-5
[7032]4:4-5 [7033]4:4-5 [7034]4:4-7 [7035]4:5-6 [7036]4:6
[7037]4:6 [7038]4:6 [7039]4:6 [7040]4:6 [7041]4:6 [7042]4:6
[7043]4:6 [7044]4:6 [7045]4:7 [7046]4:7 [7047]4:9-10
[7048]4:10-11 [7049]5 [7050]5 [7051]5 [7052]5 [7053]5
[7054]5:1 [7055]5:1 [7056]5:1 [7057]5:1 [7058]5:1 [7059]5:1
[7060]5:1 [7061]5:1 [7062]5:2-4 [7063]5:4 [7064]5:4
[7065]5:4 [7066]5:4 [7067]5:6 [7068]5:6 [7069]5:6 [7070]5:6
[7071]5:6 [7072]5:6 [7073]5:6 [7074]5:6 [7075]5:10
[7076]5:13 [7077]5:13 [7078]5:14 [7079]5:14 [7080]5:16
[7081]5:16 [7082]5:16-23 [7083]5:17 [7084]5:17 [7085]5:17
[7086]5:17 [7087]5:17 [7088]5:17 [7089]5:17 [7090]5:17
[7091]5:17 [7092]5:17 [7093]5:17 [7094]5:17 [7095]5:17
[7096]5:17 [7097]5:17 [7098]5:17 [7099]5:17 [7100]5:18-23
[7101]5:18-23 [7102]5:19 [7103]5:22 [7104]5:22-23
[7105]5:22-23 [7106]5:24 [7107]5:24 [7108]5:24 [7109]6:1-2
[7110]6:1-2 [7111]6:2 [7112]6:2 [7113]6:2 [7114]6:10
[7115]6:10 [7116]6:14 [7117]6:14 [7118]6:16 [7119]30:15
[7120]50 [7121]50

Ephesians

[7122]1 [7123]1 [7124]1 [7125]1 [7126]1 [7127]1:3-4
[7128]1:3-4 [7129]1:3-5 [7130]1:3-14 [7131]1:4 [7132]1:4
[7133]1:4 [7134]1:4 [7135]1:4 [7136]1:4 [7137]1:4 [7138]1:4
[7139]1:4 [7140]1:4 [7141]1:4 [7142]1:4 [7143]1:4 [7144]1:4
[7145]1:4 [7146]1:4 [7147]1:4 [7148]1:4 [7149]1:4-5
[7150]1:4-5 [7151]1:4-5 [7152]1:4-6 [7153]1:4-6 [7154]1:4-6
[7155]1:4-6 [7156]1:5 [7157]1:5 [7158]1:5 [7159]1:5
[7160]1:5 [7161]1:5 [7162]1:5-6 [7163]1:5-6 [7164]1:6
[7165]1:6 [7166]1:6 [7167]1:6 [7168]1:6 [7169]1:6 [7170]1:6
[7171]1:6 [7172]1:6-7 [7173]1:7 [7174]1:7 [7175]1:7
[7176]1:7 [7177]1:7 [7178]1:7 [7179]1:7-9 [7180]1:7-9
[7181]1:9 [7182]1:9 [7183]1:9 [7184]1:9 [7185]1:10
[7186]1:10 [7187]1:10 [7188]1:10-11 [7189]1:10-11 [7190]1:11
[7191]1:11 [7192]1:11 [7193]1:11 [7194]1:11 [7195]1:11
[7196]1:11 [7197]1:11 [7198]1:11 [7199]1:11 [7200]1:11
[7201]1:11 [7202]1:11 [7203]1:11 [7204]1:11 [7205]1:12
[7206]1:12 [7207]1:13 [7208]1:13-14 [7209]1:13-14
[7210]1:13-14 [7211]1:14 [7212]1:14 [7213]1:16 [7214]1:17-10
[7215]1:17-10 [7216]1:17-18 [7217]1:17-18 [7218]1:17-18
[7219]1:19 [7220]1:19 [7221]1:22 [7222]1:22 [7223]1:22
[7224]1:22 [7225]1:22 [7226]1:22 [7227]1:22 [7228]1:22
[7229]1:22 [7230]1:22-23 [7231]1:22-23 [7232]1:22-23
[7233]1:22-23 [7234]1:22-23 [7235]1:23 [7236]1:23 [7237]1:23
[7238]2 [7239]2 [7240]2 [7241]2 [7242]2 [7243]2 [7244]2:1
[7245]2:1 [7246]2:1 [7247]2:1 [7248]2:1 [7249]2:1 [7250]2:1
[7251]2:1 [7252]2:1-3 [7253]2:1-3 [7254]2:1-5 [7255]2:1-5
[7256]2:1-5 [7257]2:2-3 [7258]2:2-3 [7259]2:2-3 [7260]2:2-5
[7261]2:2-5 [7262]2:3 [7263]2:3 [7264]2:3 [7265]2:3
[7266]2:3 [7267]2:3 [7268]2:3-9 [7269]2:4 [7270]2:4-5
[7271]2:4-5 [7272]2:5 [7273]2:5 [7274]2:5 [7275]2:5
[7276]2:5 [7277]2:5 [7278]2:5 [7279]2:5 [7280]2:5 [7281]2:5
[7282]2:5-6 [7283]2:5-6 [7284]2:7 [7285]2:7 [7286]2:7-8
[7287]2:7-8 [7288]2:8 [7289]2:8 [7290]2:8 [7291]2:8
[7292]2:8 [7293]2:8 [7294]2:8 [7295]2:8 [7296]2:8 [7297]2:8
[7298]2:8 [7299]2:8 [7300]2:8 [7301]2:8 [7302]2:8
[7303]2:8-9 [7304]2:8-9 [7305]2:8-9 [7306]2:8-9 [7307]2:8-9
[7308]2:9 [7309]2:9 [7310]2:9-10 [7311]2:10 [7312]2:10
[7313]2:10 [7314]2:10 [7315]2:10 [7316]2:10 [7317]2:10
[7318]2:12 [7319]2:12 [7320]2:13-15 [7321]2:15-16
[7322]2:15-16 [7323]2:15-19 [7324]2:15-19 [7325]2:18
[7326]2:18 [7327]2:18 [7328]2:18 [7329]2:19 [7330]2:19
[7331]2:19 [7332]2:19 [7333]2:19 [7334]2:20 [7335]2:20
[7336]2:20 [7337]2:20 [7338]2:20 [7339]2:20 [7340]2:20
[7341]2:20 [7342]3:3 [7343]3:4 [7344]3:8 [7345]3:10
[7346]3:10 [7347]3:12 [7348]3:12 [7349]3:12 [7350]3:12
[7351]3:14-21 [7352]3:15 [7353]3:15 [7354]3:16-10
[7355]3:16-10 [7356]3:16-17 [7357]3:16-19 [7358]3:16-19
[7359]3:17 [7360]3:17-19 [7361]3:17-19 [7362]3:19 [7363]4
[7364]4 [7365]4:1 [7366]4:1 [7367]4:3 [7368]4:3-4
[7369]4:3-4 [7370]4:3-6 [7371]4:5 [7372]4:5 [7373]4:5
[7374]4:5 [7375]4:5 [7376]4:5-6 [7377]4:6 [7378]4:7
[7379]4:10 [7380]4:10 [7381]4:10 [7382]4:10 [7383]4:11
[7384]4:11 [7385]4:11 [7386]4:11-12 [7387]4:11-12
[7388]4:11-12 [7389]4:11-12 [7390]4:11-13 [7391]4:11-13
[7392]4:11-13 [7393]4:12 [7394]4:12 [7395]4:13 [7396]4:13
[7397]4:15-16 [7398]4:15-16 [7399]4:15-16 [7400]4:15-16
[7401]4:15-16 [7402]4:15-16 [7403]4:16 [7404]4:17 [7405]4:18
[7406]4:18 [7407]4:18 [7408]4:20-24 [7409]4:22-24 [7410]4:24
[7411]4:24 [7412]4:24 [7413]4:24 [7414]4:24 [7415]4:24
[7416]4:28 [7417]4:28 [7418]4:28 [7419]4:28 [7420]4:30
[7421]4:30 [7422]4:30 [7423]4:30 [7424]4:30 [7425]4:30
[7426]4:30 [7427]4:30 [7428]4:30 [7429]4:30-31 [7430]4:30-31
[7431]5 [7432]5 [7433]5:2 [7434]5:2 [7435]5:2 [7436]5:2
[7437]5:8 [7438]5:9 [7439]5:11 [7440]5:13 [7441]5:19
[7442]5:19 [7443]5:23 [7444]5:23 [7445]5:23 [7446]5:23
[7447]5:23 [7448]5:23-24 [7449]5:25-26 [7450]5:25-26
[7451]5:26 [7452]5:26 [7453]5:26 [7454]5:26 [7455]5:26
[7456]5:27 [7457]5:27 [7458]5:30 [7459]5:32 [7460]5:32
[7461]6 [7462]6 [7463]6:1 [7464]6:2 [7465]6:2 [7466]6:2-3
[7467]6:2-3 [7468]6:7 [7469]6:11 [7470]6:16 [7471]6:16
[7472]6:17 [7473]6:18 [7474]6:18 [7475]6:18 [7476]6:18
[7477]6:18 [7478]100

Philippians

[7479]1:1 [7480]1:3-7 [7481]1:3-7 [7482]1:6 [7483]1:6
[7484]1:6 [7485]1:6 [7486]1:6 [7487]1:6 [7488]1:6 [7489]1:6
[7490]1:6 [7491]1:9-11 [7492]1:9-11 [7493]1:11 [7494]1:11
[7495]1:15-16 [7496]1:15-16 [7497]1:18 [7498]1:18 [7499]1:23
[7500]1:23 [7501]1:24 [7502]1:27 [7503]1:29 [7504]1:29
[7505]1:29 [7506]1:29 [7507]1:29 [7508]1:29 [7509]2 [7510]2
[7511]2:1-2 [7512]2:4 [7513]2:4 [7514]2:5-6 [7515]2:6
[7516]2:6 [7517]2:6 [7518]2:6 [7519]2:6 [7520]2:6 [7521]2:6
[7522]2:6 [7523]2:6 [7524]2:6-7 [7525]2:6-7 [7526]2:6-11
[7527]2:7 [7528]2:7 [7529]2:8 [7530]2:8 [7531]2:8 [7532]2:8
[7533]2:8 [7534]2:12 [7535]2:12 [7536]2:12 [7537]2:12
[7538]2:12-13 [7539]2:12-13 [7540]2:13 [7541]2:13 [7542]2:13
[7543]2:13 [7544]2:13 [7545]2:13 [7546]2:13 [7547]2:13
[7548]2:13 [7549]2:13 [7550]2:13 [7551]2:13 [7552]2:13
[7553]2:13 [7554]2:14 [7555]2:14 [7556]2:15 [7557]3:7-9
[7558]3:8 [7559]3:9 [7560]3:9 [7561]3:9 [7562]3:9
[7563]3:10 [7564]3:10 [7565]3:10 [7566]3:10 [7567]3:12
[7568]3:12 [7569]3:12 [7570]3:12-16 [7571]3:15-16
[7572]3:15-16 [7573]3:16 [7574]3:19 [7575]3:20 [7576]3:20
[7577]3:21 [7578]3:21 [7579]3:21 [7580]3:21 [7581]4:6
[7582]4:6 [7583]4:13 [7584]4:13

Colossians

[7585]1:9-10 [7586]1:9-10 [7587]1:11 [7588]1:11 [7589]1:13
[7590]1:13 [7591]1:13 [7592]1:13 [7593]1:13 [7594]1:13-14
[7595]1:14 [7596]1:14 [7597]1:14 [7598]1:15 [7599]1:15
[7600]1:16 [7601]1:16 [7602]1:16 [7603]1:16 [7604]1:16
[7605]1:16 [7606]1:16 [7607]1:16 [7608]1:18 [7609]1:18
[7610]1:18 [7611]1:18 [7612]1:18 [7613]1:18 [7614]1:18
[7615]1:18 [7616]1:18 [7617]1:18-19 [7618]1:18-19
[7619]1:18-19 [7620]1:19 [7621]1:19 [7622]1:19 [7623]1:19
[7624]1:19-20 [7625]1:19-20 [7626]1:21 [7627]1:21
[7628]1:21-22 [7629]1:21-22 [7630]1:24 [7631]2:2 [7632]2:2
[7633]2:3 [7634]2:3 [7635]2:3 [7636]2:3 [7637]2:6-7
[7638]2:6-8 [7639]2:8 [7640]2:9 [7641]2:9 [7642]2:9
[7643]2:9 [7644]2:9 [7645]2:10 [7646]2:10 [7647]2:11
[7648]2:11 [7649]2:11 [7650]2:11-12 [7651]2:11-12
[7652]2:11-12 [7653]2:11-12 [7654]2:11-12 [7655]2:11-12
[7656]2:11-12 [7657]2:11-12 [7658]2:11-12 [7659]2:12
[7660]2:12 [7661]2:12 [7662]2:13 [7663]2:13 [7664]2:13
[7665]2:14 [7666]2:14 [7667]2:14 [7668]2:15 [7669]2:15
[7670]2:16 [7671]2:16 [7672]2:16 [7673]2:16 [7674]2:16
[7675]2:16 [7676]2:16 [7677]2:16-17 [7678]2:16-17 [7679]2:17
[7680]2:17 [7681]2:17 [7682]2:17 [7683]2:17 [7684]2:17
[7685]2:17 [7686]2:17 [7687]2:17 [7688]2:17 [7689]2:18
[7690]2:18 [7691]2:18 [7692]2:18 [7693]2:18-19 [7694]2:18-23
[7695]2:19 [7696]2:19 [7697]2:19 [7698]2:20 [7699]2:20
[7700]2:20-21 [7701]2:20-23 [7702]2:20-23 [7703]2:20-23
[7704]2:20-23 [7705]2:21 [7706]2:21 [7707]2:22 [7708]2:23
[7709]2:23 [7710]2:23 [7711]2:23 [7712]3:1 [7713]3:1-4
[7714]3:9-11 [7715]3:10 [7716]3:10 [7717]3:10 [7718]3:10
[7719]3:12 [7720]3:16 [7721]3:16 [7722]3:16 [7723]3:16
[7724]3:17 [7725]3:17 [7726]3:17 [7727]3:17 [7728]4:2
[7729]4:2

1 Thessalonians

[7730]1:4-10 [7731]1:5 [7732]1:5 [7733]1:9 [7734]1:9
[7735]1:10 [7736]1:10 [7737]2:12 [7738]2:13 [7739]2:13
[7740]2:13 [7741]2:13 [7742]2:13 [7743]2:13 [7744]2:13
[7745]2:13 [7746]4 [7747]4 [7748]4 [7749]4:2 [7750]4:3
[7751]4:3 [7752]4:3-5 [7753]4:4-6 [7754]4:6 [7755]4:6
[7756]4:6 [7757]4:7 [7758]4:13 [7759]4:13-18 [7760]4:15-17
[7761]4:16 [7762]4:17 [7763]4:17 [7764]4:17 [7765]5:1-2
[7766]5:1-11 [7767]5:3 [7768]5:9 [7769]5:9 [7770]5:9
[7771]5:9-10 [7772]5:9-10 [7773]5:11 [7774]5:11 [7775]5:12
[7776]5:12 [7777]5:12 [7778]5:12 [7779]5:12-13 [7780]5:14
[7781]5:14 [7782]5:21 [7783]5:23 [7784]5:23 [7785]5:23
[7786]5:23-24 [7787]5:23-24 [7788]5:23-24

2 Thessalonians

[7789]1:4 [7790]1:5 [7791]1:5-7 [7792]1:5-7 [7793]1:6-8
[7794]1:6-12 [7795]1:7 [7796]1:7 [7797]1:7-8 [7798]1:7-8
[7799]1:8 [7800]1:8 [7801]1:8 [7802]1:9 [7803]1:9 [7804]1:9
[7805]1:9 [7806]1:11 [7807]2 [7808]2 [7809]2 [7810]2:2
[7811]2:2 [7812]2:2 [7813]2:3-4 [7814]2:3-4 [7815]2:4
[7816]2:4 [7817]2:8 [7818]2:8 [7819]2:8-9 [7820]2:9
[7821]2:9 [7822]2:10-12 [7823]2:10-12 [7824]2:11 [7825]2:13
[7826]2:13 [7827]2:13 [7828]2:13 [7829]2:13 [7830]2:13
[7831]2:13-14 [7832]2:13-14 [7833]2:13-14 [7834]3 [7835]3
[7836]3 [7837]3 [7838]3:2 [7839]3:2 [7840]3:3 [7841]3:3
[7842]3:3 [7843]3:3 [7844]3:6 [7845]3:6 [7846]3:6 [7847]3:6
[7848]3:6 [7849]3:11 [7850]3:11-12 [7851]3:14 [7852]3:14
[7853]3:14 [7854]3:14 [7855]3:14 [7856]3:14 [7857]3:14-15
[7858]3:15 [7859]3:15 [7860]3:15 [7861]3:15

1 Timothy

[7862]1 [7863]1 [7864]1:3 [7865]1:5 [7866]1:5 [7867]1:5
[7868]1:5 [7869]1:5 [7870]1:6 [7871]1:8 [7872]1:9-10
[7873]1:13 [7874]1:13 [7875]1:15 [7876]1:15 [7877]1:15
[7878]1:17 [7879]1:17 [7880]1:17 [7881]1:17 [7882]1:17
[7883]1:17 [7884]1:18-20 [7885]1:19 [7886]1:19-20
[7887]1:19-20 [7888]1:20 [7889]1:20 [7890]1:20 [7891]1:47
[7892]2 [7893]2 [7894]2 [7895]2 [7896]2:1 [7897]2:1
[7898]2:1 [7899]2:1 [7900]2:1 [7901]2:1 [7902]2:1 [7903]2:1
[7904]2:1-8 [7905]2:2 [7906]2:2 [7907]2:2 [7908]2:2
[7909]2:2 [7910]2:2 [7911]2:2 [7912]2:2 [7913]2:2 [7914]2:2
[7915]2:2 [7916]2:2 [7917]2:4 [7918]2:4-6 [7919]2:5
[7920]2:5 [7921]2:5 [7922]2:5 [7923]2:5 [7924]2:5 [7925]2:5
[7926]2:5 [7927]2:5 [7928]2:5 [7929]2:5 [7930]2:5 [7931]2:5
[7932]2:5 [7933]2:5 [7934]2:5 [7935]2:5 [7936]2:5 [7937]2:5
[7938]2:5 [7939]2:5 [7940]2:6 [7941]2:6 [7942]2:6 [7943]2:6
[7944]2:6 [7945]2:6 [7946]2:6 [7947]2:6 [7948]2:8 [7949]2:8
[7950]3 [7951]3 [7952]3 [7953]3 [7954]3 [7955]3 [7956]3:1
[7957]3:2 [7958]3:2 [7959]3:2-7 [7960]3:5 [7961]3:7-10
[7962]3:14-15 [7963]3:15 [7964]3:15 [7965]3:15 [7966]3:15
[7967]3:15 [7968]3:15 [7969]3:15 [7970]3:15 [7971]3:16
[7972]3:16 [7973]3:16 [7974]3:16 [7975]3:16 [7976]3:16
[7977]3:16 [7978]4 [7979]4 [7980]4 [7981]4 [7982]4:1
[7983]4:1 [7984]4:1 [7985]4:1 [7986]4:1 [7987]4:1 [7988]4:1
[7989]4:1 [7990]4:1-3 [7991]4:1-3 [7992]4:2-5 [7993]4:3
[7994]4:3 [7995]4:3 [7996]4:3 [7997]4:3 [7998]4:3 [7999]4:3
[8000]4:4 [8001]4:4 [8002]4:4 [8003]4:8 [8004]4:8 [8005]4:8
[8006]4:10 [8007]4:10 [8008]4:10 [8009]5 [8010]5 [8011]5
[8012]5:8 [8013]5:8 [8014]5:17 [8015]5:17 [8016]5:17
[8017]5:17-18 [8018]5:20 [8019]5:20 [8020]5:21 [8021]5:21
[8022]5:22 [8023]6:1 [8024]6:1 [8025]6:3-5 [8026]6:3-5
[8027]6:13 [8028]6:15 [8029]6:15 [8030]6:15 [8031]6:15
[8032]6:15-16 [8033]6:15-16 [8034]6:15-16 [8035]15 [8036]15

2 Timothy

[8037]1 [8038]1:2 [8039]1:6 [8040]1:6 [8041]1:8-9 [8042]1:9
[8043]1:9 [8044]1:9 [8045]1:9 [8046]1:9 [8047]1:9 [8048]1:9
[8049]1:9 [8050]1:9 [8051]1:9 [8052]1:9-10 [8053]1:9-10
[8054]1:9-10 [8055]1:9-10 [8056]1:9-10 [8057]1:9-10
[8058]1:9-10 [8059]1:10 [8060]1:10 [8061]1:10 [8062]1:12
[8063]2:5 [8064]2:5 [8065]2:8 [8066]2:10 [8067]2:11
[8068]2:12 [8069]2:12 [8070]2:18 [8071]2:18-19 [8072]2:18-19
[8073]2:18-19 [8074]2:18-20 [8075]2:19 [8076]2:19 [8077]2:19
[8078]2:19 [8079]2:19 [8080]2:19 [8081]2:19 [8082]2:19-20
[8083]2:19-20 [8084]2:19-20 [8085]2:20 [8086]2:20
[8087]2:24-26 [8088]2:24-26 [8089]2:25 [8090]2:25 [8091]2:26
[8092]2:26 [8093]3 [8094]3 [8095]3 [8096]3 [8097]3:14
[8098]3:14 [8099]3:15 [8100]3:15 [8101]3:15 [8102]3:15-16
[8103]3:15-17 [8104]3:15-17 [8105]3:15-17 [8106]3:16
[8107]3:16 [8108]3:16 [8109]3:16 [8110]3:16 [8111]3:16
[8112]3:16-17 [8113]3:16-17 [8114]3:16-17 [8115]3:16-17
[8116]3:16-17 [8117]4 [8118]4 [8119]4 [8120]4 [8121]4:1
[8122]4:2 [8123]4:2 [8124]4:3-4 [8125]4:5 [8126]5:20

Titus

[8127]1 [8128]1 [8129]1 [8130]1 [8131]1 [8132]1 [8133]1
[8134]1:1 [8135]1:1 [8136]1:3 [8137]1:3 [8138]1:5
[8139]1:5-7 [8140]1:7-9 [8141]1:10-11 [8142]1:10-11
[8143]1:13 [8144]1:13 [8145]1:14 [8146]1:14 [8147]1:15
[8148]1:15 [8149]1:15 [8150]1:15 [8151]1:15 [8152]1:15
[8153]2 [8154]2:5 [8155]2:5 [8156]2:9-12 [8157]2:9-12
[8158]2:11 [8159]2:11 [8160]2:11-12 [8161]2:11-12
[8162]2:11-14 [8163]2:11-14 [8164]2:12 [8165]2:12 [8166]2:14
[8167]2:14 [8168]2:14 [8169]2:14 [8170]2:14 [8171]2:14
[8172]2:14 [8173]2:14 [8174]2:14 [8175]3 [8176]3 [8177]3:1
[8178]3:1 [8179]3:1 [8180]3:3-5 [8181]3:3-5 [8182]3:4-5
[8183]3:4-5 [8184]3:4-5 [8185]3:4-7 [8186]3:4-7 [8187]3:5
[8188]3:5 [8189]3:5 [8190]3:5 [8191]3:5 [8192]3:5 [8193]3:5
[8194]3:5 [8195]3:5 [8196]3:5 [8197]3:5 [8198]3:5 [8199]3:5
[8200]3:5 [8201]3:5 [8202]3:5 [8203]3:5 [8204]3:5 [8205]3:5
[8206]3:5 [8207]3:5 [8208]3:5-6 [8209]3:5-6 [8210]3:5-7
[8211]3:5-7 [8212]3:5-7 [8213]3:7 [8214]3:7 [8215]3:7
[8216]3:8 [8217]3:8 [8218]3:8 [8219]3:10 [8220]3:10
[8221]3:10 [8222]3:10 [8223]3:10 [8224]3:14 [8225]3:14

Hebrews

[8226]1:1 [8227]1:1 [8228]1:1-2 [8229]1:1-2 [8230]1:2
[8231]1:2 [8232]1:2 [8233]1:2 [8234]1:2 [8235]1:2
[8236]1:2-3 [8237]1:2-3 [8238]1:3 [8239]1:3 [8240]1:3
[8241]1:3 [8242]1:3 [8243]1:3 [8244]1:3 [8245]1:3 [8246]1:3
[8247]1:4 [8248]1:7 [8249]1:8 [8250]1:8 [8251]1:8-9
[8252]1:8-9 [8253]1:10-12 [8254]1:14 [8255]1:14 [8256]1:14
[8257]1:14 [8258]1:14 [8259]1:14 [8260]1:14 [8261]2 [8262]2
[8263]2:7-8 [8264]2:9 [8265]2:9 [8266]2:9 [8267]2:9
[8268]2:11 [8269]2:11-12 [8270]2:12 [8271]2:12 [8272]2:12
[8273]2:14 [8274]2:14 [8275]2:14 [8276]2:14 [8277]2:14
[8278]2:14 [8279]2:14 [8280]2:14 [8281]2:14-15 [8282]2:14-15
[8283]2:15-17 [8284]2:16 [8285]2:16 [8286]2:16 [8287]2:16
[8288]2:16 [8289]2:16 [8290]2:17 [8291]2:17 [8292]2:17
[8293]2:17 [8294]2:17-18 [8295]2:18 [8296]3:2 [8297]3:4
[8298]3:4 [8299]3:6 [8300]3:14 [8301]4:2 [8302]4:2
[8303]4:3-11 [8304]4:13 [8305]4:13 [8306]4:14 [8307]4:14
[8308]4:14 [8309]4:14 [8310]4:14 [8311]4:14-16 [8312]4:15
[8313]4:15 [8314]4:15 [8315]4:15 [8316]4:15 [8317]4:16
[8318]4:16 [8319]5 [8320]5 [8321]5:4 [8322]5:4 [8323]5:4
[8324]5:4 [8325]5:4 [8326]5:4-5 [8327]5:4-5 [8328]5:5-6
[8329]5:5-6 [8330]5:6 [8331]5:7-9 [8332]5:8 [8333]5:10
[8334]5:13-14 [8335]5:13-14 [8336]6 [8337]6 [8338]6:1
[8339]6:1-2 [8340]6:2 [8341]6:2 [8342]6:2 [8343]6:4-5
[8344]6:4-5 [8345]6:4-6 [8346]6:10 [8347]6:10 [8348]6:11
[8349]6:11 [8350]6:11 [8351]6:11-12 [8352]6:11-12
[8353]6:11-12 [8354]6:11-12 [8355]6:11-12 [8356]6:11-12
[8357]6:12 [8358]6:12 [8359]6:16 [8360]6:16 [8361]6:17
[8362]6:17 [8363]6:17 [8364]6:17-18 [8365]6:17-18 [8366]6:19
[8367]6:19 [8368]7 [8369]7 [8370]7:3 [8371]7:3 [8372]7:14
[8373]7:14 [8374]7:22 [8375]7:22 [8376]7:22 [8377]7:22
[8378]7:22 [8379]7:23-24 [8380]7:23-24 [8381]7:24-25
[8382]7:25 [8383]7:25 [8384]7:25 [8385]7:25 [8386]7:25
[8387]7:25 [8388]7:25 [8389]7:26 [8390]7:26 [8391]7:26
[8392]7:27 [8393]7:27 [8394]8 [8395]8 [8396]8:1 [8397]8:7-9
[8398]8:7-9 [8399]8:10 [8400]8:10 [8401]8:10 [8402]8:10
[8403]8:10-12 [8404]8:10-12 [8405]8:10-12 [8406]8:25 [8407]9
[8408]9 [8409]9 [8410]9 [8411]9:10 [8412]9:10 [8413]9:10-11
[8414]9:11 [8415]9:12 [8416]9:12 [8417]9:12 [8418]9:12-15
[8419]9:12-15 [8420]9:12-15 [8421]9:13-15 [8422]9:14
[8423]9:14 [8424]9:14 [8425]9:14 [8426]9:14 [8427]9:14
[8428]9:14 [8429]9:15 [8430]9:15 [8431]9:15 [8432]9:15
[8433]9:16 [8434]9:16 [8435]9:17 [8436]9:19-22 [8437]9:19-22
[8438]9:22 [8439]9:22 [8440]9:24 [8441]9:24 [8442]9:25
[8443]9:25 [8444]9:25-26 [8445]9:26 [8446]9:26 [8447]9:27
[8448]9:27 [8449]9:27-28 [8450]9:28 [8451]9:28 [8452]9:28
[8453]9:157-17 [8454]9:157-17 [8455]10 [8456]10 [8457]10:1
[8458]10:1 [8459]10:4-6 [8460]10:5-10 [8461]10:5-10
[8462]10:7 [8463]10:8 [8464]10:9 [8465]10:10 [8466]10:10
[8467]10:10 [8468]10:10 [8469]10:10 [8470]10:10 [8471]10:10
[8472]10:10 [8473]10:10 [8474]10:11 [8475]10:11-12
[8476]10:11-12 [8477]10:12 [8478]10:12 [8479]10:14
[8480]10:14 [8481]10:14 [8482]10:14 [8483]10:14 [8484]10:14
[8485]10:14 [8486]10:14 [8487]10:14 [8488]10:14 [8489]10:14
[8490]10:14 [8491]10:14 [8492]10:14 [8493]10:14 [8494]10:14
[8495]10:14 [8496]10:16-17 [8497]10:18 [8498]10:18
[8499]10:19 [8500]10:19-22 [8501]10:19-22 [8502]10:21
[8503]10:22 [8504]10:22 [8505]10:22 [8506]10:24-25
[8507]10:24-25 [8508]10:24-25 [8509]10:25 [8510]10:25
[8511]10:25 [8512]10:27 [8513]10:36-38 [8514]10:39
[8515]10:39 [8516]11 [8517]11 [8518]11 [8519]11 [8520]11:1
[8521]11:1 [8522]11:3 [8523]11:3 [8524]11:4 [8525]11:4
[8526]11:4 [8527]11:4 [8528]11:6 [8529]11:6 [8530]11:6
[8531]11:6 [8532]11:6 [8533]11:6 [8534]11:6 [8535]11:6-7
[8536]11:13 [8537]11:13 [8538]11:13 [8539]11:13 [8540]11:13
[8541]12:1 [8542]12:1 [8543]12:2 [8544]12:2 [8545]12:2
[8546]12:2 [8547]12:3 [8548]12:4 [8549]12:6 [8550]12:6
[8551]12:14 [8552]12:14 [8553]12:14 [8554]12:22-28
[8555]12:22-28 [8556]12:23 [8557]12:23 [8558]12:23
[8559]12:23 [8560]12:24 [8561]12:24 [8562]12:24 [8563]12:25
[8564]12:25 [8565]12:28 [8566]12:28 [8567]12:28 [8568]12:28
[8569]12:28 [8570]12:28-29 [8571]12:28-29 [8572]13 [8573]13
[8574]13:4 [8575]13:4 [8576]13:4 [8577]13:4 [8578]13:5
[8579]13:7 [8580]13:7 [8581]13:8 [8582]13:8 [8583]13:8
[8584]13:8 [8585]13:8 [8586]13:8 [8587]13:8 [8588]13:17
[8589]13:17 [8590]13:17 [8591]13:17 [8592]13:17 [8593]13:20
[8594]13:20-21 [8595]13:20-21 [8596]13:20-21 [8597]13:20-21
[8598]13:20-21 [8599]13:21 [8600]13:21 [8601]13:21
[8602]13:21 [8603]13:24 [8604]13:24

James

[8605]1:6-7 [8606]1:6-7 [8607]1:13 [8608]1:13 [8609]1:13
[8610]1:13-14 [8611]1:13-14 [8612]1:14 [8613]1:14
[8614]1:14-15 [8615]1:14-15 [8616]1:16-18 [8617]1:17
[8618]1:17 [8619]1:17 [8620]1:17 [8621]1:17 [8622]1:17
[8623]1:17 [8624]1:17 [8625]1:17-18 [8626]1:22 [8627]1:22
[8628]1:23-25 [8629]1:23-25 [8630]1:25 [8631]1:25 [8632]2
[8633]2 [8634]2:8 [8635]2:8 [8636]2:8 [8637]2:8 [8638]2:10
[8639]2:10-11 [8640]2:10-11 [8641]2:10-12 [8642]2:10-12
[8643]2:11 [8644]2:11 [8645]2:14-16 [8646]2:17 [8647]2:17
[8648]2:18 [8649]2:18 [8650]2:22 [8651]2:22 [8652]2:22
[8653]2:22 [8654]2:26 [8655]2:26 [8656]3:2 [8657]3:2
[8658]4:7-10 [8659]4:12 [8660]4:12 [8661]4:13 [8662]4:13
[8663]4:15 [8664]4:15 [8665]4:15 [8666]5:12 [8667]5:12
[8668]5:13 [8669]5:13 [8670]5:14 [8671]5:16 [8672]5:16
[8673]5:16 [8674]5:16 [8675]5:16 [8676]5:16

1 Peter

[8677]1:1 [8678]1:1-2 [8679]1:2 [8680]1:2 [8681]1:2
[8682]1:2 [8683]1:2 [8684]1:2 [8685]1:2 [8686]1:2 [8687]1:3
[8688]1:3-4 [8689]1:3-4 [8690]1:4-5 [8691]1:5 [8692]1:5
[8693]1:5 [8694]1:5 [8695]1:5 [8696]1:5 [8697]1:9 [8698]1:9
[8699]1:9 [8700]1:10 [8701]1:10 [8702]1:10-12 [8703]1:14
[8704]1:15-16 [8705]1:18 [8706]1:18 [8707]1:18-19 [8708]1:19
[8709]1:19 [8710]1:19-20 [8711]1:19-20 [8712]1:20 [8713]1:20
[8714]1:22-25 [8715]1:23 [8716]1:23 [8717]2 [8718]2
[8719]2:2 [8720]2:2 [8721]2:2 [8722]2:5 [8723]2:5 [8724]2:5
[8725]2:5 [8726]2:5 [8727]2:5 [8728]2:7-8 [8729]2:7-8
[8730]2:8 [8731]2:8 [8732]2:9 [8733]2:9 [8734]2:9 [8735]2:9
[8736]2:9 [8737]2:11 [8738]2:11 [8739]2:12 [8740]2:12
[8741]2:13 [8742]2:13 [8743]2:13 [8744]2:13-14 [8745]2:13-14
[8746]2:13-14 [8747]2:13-14 [8748]2:13-14 [8749]2:13-14
[8750]2:13-14 [8751]2:13-14 [8752]2:13-14 [8753]2:13-14
[8754]2:14 [8755]2:15 [8756]2:15 [8757]2:16 [8758]2:16
[8759]2:16 [8760]2:16 [8761]2:16 [8762]2:16 [8763]2:17
[8764]2:17 [8765]2:17 [8766]2:24-25 [8767]2:25 [8768]2:25
[8769]3 [8770]3:7 [8771]3:7 [8772]3:7 [8773]3:8-12
[8774]3:8-12 [8775]3:18 [8776]3:18 [8777]3:18 [8778]3:18
[8779]3:18 [8780]3:18 [8781]3:18 [8782]3:19 [8783]3:19
[8784]3:20 [8785]3:20-21 [8786]3:21 [8787]3:21 [8788]3:21
[8789]3:21 [8790]3:21 [8791]4 [8792]4 [8793]4:1 [8794]4:2
[8795]4:2 [8796]4:5 [8797]4:7 [8798]4:8 [8799]4:11
[8800]4:11 [8801]4:11 [8802]4:17-18 [8803]5 [8804]5:3
[8805]5:3 [8806]5:4 [8807]5:4 [8808]5:7 [8809]5:7 [8810]5:8
[8811]5:10

2 Peter

[8812]1 [8813]1 [8814]1:3 [8815]1:3 [8816]1:3 [8817]1:3-4
[8818]1:4-5 [8819]1:4-5 [8820]1:5 [8821]1:5 [8822]1:5-6
[8823]1:5-7 [8824]1:5-8 [8825]1:5-10 [8826]1:5-10 [8827]1:10
[8828]1:10 [8829]1:10 [8830]1:10 [8831]1:10 [8832]1:10
[8833]1:10 [8834]1:10 [8835]1:10 [8836]1:10 [8837]1:10
[8838]1:10 [8839]1:10 [8840]1:10 [8841]1:10 [8842]1:10
[8843]1:10-11 [8844]1:11 [8845]1:11 [8846]1:11 [8847]1:11
[8848]1:19 [8849]1:19 [8850]1:19 [8851]1:19 [8852]1:19
[8853]1:19 [8854]1:20 [8855]1:20 [8856]1:20 [8857]1:20-21
[8858]1:20-21 [8859]1:20-21 [8860]1:21 [8861]1:21 [8862]1:21
[8863]1:21 [8864]1:21 [8865]1:21 [8866]1:21 [8867]2
[8868]2:1 [8869]2:1 [8870]2:1 [8871]2:1 [8872]2:1 [8873]2:4
[8874]2:4 [8875]2:4 [8876]2:4 [8877]2:4 [8878]2:4 [8879]2:9
[8880]2:9 [8881]2:10 [8882]2:10 [8883]2:10 [8884]2:11
[8885]2:11 [8886]2:19 [8887]2:19 [8888]3:2 [8889]3:3-13
[8890]3:7 [8891]3:9 [8892]3:9 [8893]3:10 [8894]3:10
[8895]3:11 [8896]3:11 [8897]3:11 [8898]3:14 [8899]3:14
[8900]3:16 [8901]3:16 [8902]3:18 [8903]3:18 [8904]3:18

1 John

[8905]1:2 [8906]1:3 [8907]1:3 [8908]1:5 [8909]1:5 [8910]1:5
[8911]1:6-7 [8912]1:6-7 [8913]1:7 [8914]1:7 [8915]1:7
[8916]1:7 [8917]1:8 [8918]1:8 [8919]1:8 [8920]1:9 [8921]1:9
[8922]1:9 [8923]1:9 [8924]1:9-10 [8925]1:9-10 [8926]1:10
[8927]1:10 [8928]1:10 [8929]1:10 [8930]2 [8931]2 [8932]2:1
[8933]2:1 [8934]2:1 [8935]2:1 [8936]2:1 [8937]2:1 [8938]2:1
[8939]2:1 [8940]2:1 [8941]2:1 [8942]2:1 [8943]2:1-2
[8944]2:1-2 [8945]2:1-2 [8946]2:1-2 [8947]2:1-2 [8948]2:1-2
[8949]2:1-2 [8950]2:2 [8951]2:2 [8952]2:2 [8953]2:2
[8954]2:3 [8955]2:3 [8956]2:3 [8957]2:3 [8958]2:3 [8959]2:3
[8960]2:3-4 [8961]2:3-4 [8962]2:3-4 [8963]2:5 [8964]2:5
[8965]2:7 [8966]2:7 [8967]2:8 [8968]2:8 [8969]2:10
[8970]2:12 [8971]2:16 [8972]2:16 [8973]2:16 [8974]2:17
[8975]2:19 [8976]2:19 [8977]2:19 [8978]2:19 [8979]2:19
[8980]2:19 [8981]2:19 [8982]2:19 [8983]2:19 [8984]2:20
[8985]2:20 [8986]2:24 [8987]2:25 [8988]2:27 [8989]2:27
[8990]2:27 [8991]2:27 [8992]2:27 [8993]2:27-28 [8994]2:28
[8995]2:29 [8996]3:2 [8997]3:2 [8998]3:2 [8999]3:2
[9000]3:2 [9001]3:2-3 [9002]3:2-3 [9003]3:2-3 [9004]3:4
[9005]3:4 [9006]3:4 [9007]3:4 [9008]3:6 [9009]3:8
[9010]3:8-10 [9011]3:9 [9012]3:9 [9013]3:9 [9014]3:9
[9015]3:9 [9016]3:9 [9017]3:9 [9018]3:9 [9019]3:9
[9020]3:14 [9021]3:14 [9022]3:14 [9023]3:14 [9024]3:16
[9025]3:16 [9026]3:16-18 [9027]3:16-18 [9028]3:17 [9029]3:17
[9030]3:18 [9031]3:18 [9032]3:19 [9033]3:19 [9034]3:21
[9035]3:21 [9036]3:24 [9037]3:24 [9038]3:24 [9039]4 [9040]4
[9041]4 [9042]4:1 [9043]4:1 [9044]4:2 [9045]4:3 [9046]4:3
[9047]4:4 [9048]4:6 [9049]4:7 [9050]4:8 [9051]4:8 [9052]4:9
[9053]4:9 [9054]4:9 [9055]4:10 [9056]4:10 [9057]4:10
[9058]4:10 [9059]4:10 [9060]4:13 [9061]4:13 [9062]4:14
[9063]4:16 [9064]4:16 [9065]4:17 [9066]4:17 [9067]4:18
[9068]4:18 [9069]4:19 [9070]4:21 [9071]5 [9072]5 [9073]5:1
[9074]5:1 [9075]5:4 [9076]5:4 [9077]5:4 [9078]5:4-5
[9079]5:4-5 [9080]5:7 [9081]5:7 [9082]5:7 [9083]5:7
[9084]5:7 [9085]5:7 [9086]5:7 [9087]5:9 [9088]5:9
[9089]5:10 [9090]5:10 [9091]5:12 [9092]5:12 [9093]5:12
[9094]5:12 [9095]5:12 [9096]5:12 [9097]5:12 [9098]5:13
[9099]5:13 [9100]5:13 [9101]5:13 [9102]5:14 [9103]5:14
[9104]5:14 [9105]5:14 [9106]5:16 [9107]5:16 [9108]5:16
[9109]5:16-17 [9110]5:16-17 [9111]5:18 [9112]5:18 [9113]5:18
[9114]5:19 [9115]5:20 [9116]5:20 [9117]5:20 [9118]5:20
[9119]5:21 [9120]5:21

2 John

[9121]1:6 [9122]1:8 [9123]1:9-11 [9124]1:9-11 [9125]1:10
[9126]1:10 [9127]5:10-11 [9128]5:10-11 [9129]5:10-11
[9130]5:10-11

3 John
[9131]1:9
Jude

[9132]1:3 [9133]1:4 [9134]1:4 [9135]1:6 [9136]1:6 [9137]1:6
[9138]1:6 [9139]1:6 [9140]1:6 [9141]1:6 [9142]1:6 [9143]1:7
[9144]1:7 [9145]1:7 [9146]1:8 [9147]1:8-11 [9148]1:8-11
[9149]1:10 [9150]1:15 [9151]1:15 [9152]1:19 [9153]1:20
[9154]1:20 [9155]1:20 [9156]1:21 [9157]1:21 [9158]1:21
[9159]1:23 [9160]1:23 [9161]1:23 [9162]1:23 [9163]1:24
[9164]1:24 [9165]1:24 [9166]1:25 [9167]3:5

Revelation

[9168]1:3 [9169]1:3 [9170]1:4-5 [9171]1:5 [9172]1:6
[9173]1:6 [9174]1:6 [9175]1:7 [9176]1:8 [9177]1:10
[9178]1:10 [9179]1:10 [9180]1:11 [9181]1:17-18 [9182]1:17-18
[9183]2 [9184]2 [9185]2 [9186]2 [9187]2:2 [9188]2:2
[9189]2:4 [9190]2:4 [9191]2:4 [9192]2:4 [9193]2:11
[9194]2:14 [9195]2:14 [9196]2:15 [9197]2:15 [9198]2:20
[9199]2:20 [9200]3 [9201]3 [9202]3 [9203]3 [9204]3
[9205]3 [9206]3:7 [9207]3:7 [9208]3:12 [9209]3:12
[9210]3:12 [9211]3:17 [9212]3:21 [9213]4:6-8 [9214]4:8
[9215]4:8 [9216]4:8 [9217]4:8 [9218]4:11 [9219]4:11
[9220]4:11 [9221]4:11 [9222]4:11 [9223]4:11 [9224]5:11-13
[9225]5:11-13 [9226]5:12-14 [9227]5:12-14 [9228]6:9-10
[9229]6:11 [9230]6:15-16 [9231]7:4 [9232]7:4 [9233]7:9
[9234]7:9 [9235]7:9 [9236]7:9 [9237]7:9 [9238]7:14-16
[9239]7:17 [9240]8:7-9 [9241]12:4 [9242]12:6 [9243]12:6
[9244]12:6 [9245]12:14 [9246]12:14 [9247]12:14 [9248]13:6
[9249]13:6 [9250]13:8 [9251]13:8 [9252]13:8 [9253]13:8
[9254]13:8 [9255]13:12 [9256]13:12 [9257]13:15-17
[9258]13:15-17 [9259]13:16 [9260]13:16 [9261]13:17
[9262]13:17 [9263]14:7 [9264]14:7 [9265]14:10 [9266]14:13
[9267]14:13 [9268]14:13 [9269]14:14 [9270]16:10-11
[9271]17:3-4 [9272]17:6 [9273]17:12 [9274]17:12 [9275]17:14
[9276]17:14 [9277]17:14 [9278]17:16 [9279]17:16 [9280]17:16
[9281]17:16 [9282]17:17 [9283]17:17 [9284]18:2 [9285]18:2
[9286]18:4 [9287]18:4 [9288]18:4 [9289]19:10 [9290]19:10
[9291]19:10 [9292]19:10 [9293]19:13 [9294]19:16
[9295]20:11-12 [9296]20:12 [9297]20:12-13 [9298]20:12-13
[9299]20:12-13 [9300]20:13 [9301]21:4 [9302]21:4 [9303]21:8
[9304]21:27 [9305]21:27 [9306]22:8-9 [9307]22:9 [9308]22:11
[9309]22:17 [9310]22:17 [9311]22:18 [9312]22:18
[9313]22:18-19 [9314]22:18-19 [9315]22:18-19 [9316]22:18-19
[9317]22:18-19 [9318]22:18-19 [9319]22:20 [9320]22:20
[9321]22:20 __________________________________________________________________

Index of Greek Words and Phrases

* huphistamenon: [9322]1
* adiaphora : [9323]1
* ataxian: [9324]1
* ethelothreskeias: [9325]1
* ekklesion tes Belgikis exomologesis: [9326]1
* en tois ouranois: [9327]1
* epi to polu: [9328]1
* epieikeian: [9329]1
* epieikeias: [9330]1
* elenchos: [9331]1
* hoti pneumatikos anakrinetai: [9332]1 [9333]2
* hupostasis: [9334]1
* huperetas: [9335]1
* huphistamenon: [9336]1
* Huperetas: [9337]1
* Theanthropos: [9338]1
* theopneustos: [9339]1
* plerophoria: [9340]1
* sarkos: [9341]1
* ten archen tes hupostaseos christou kataleipein: [9342]1
* to Logo: [9343]1
* phronema sarkos: [9344]1 [9345]2
__________________________________________________________________

Index of Latin Words and Phrases

* (quos vocant: [9346]1 * A.C. : [9347]1 * Agnoscimus item et confitemur imperia, regna, dominatus, et civitates, divisas et institutas esse a Deo: item imperatoribus in sua: [9348]1 * Arcemus item quotquot ab ecclesiæ sancta societate discedentes, aliena dogmata vel ingerunt vel sectantur. Quo malo: [9349]1 * Atque hanc ob causam ministros ecclesiæ cooperarios esse Dei:
[9350]1 * Atque sic quidem solus verus Dei cultus est, fides inquam nulla operum fiducia, operum fæcundissima: [9351]1 * Augustanæ Confessioni, ejusdem Apologiæ, Smalcaldicis Articulis, et Catechismis Lutheri repugnent: quos etiam errores omnes pii summi atqueinfimi cavere et vitare debent, nisi æternæ suæ salutis jacturam facere velint: [9352]1 * Baptisma quidem ex institutione Domini lavacrum regenerationis quam Dominus electis suis, visibili signo per ecclesiæ ministerium:
[9353]1 * Coenam vero mysticam, in qua Dominus corpus et sanguinem suum, id est, seipsum suis vere ad hoc offerat, ut magis magisque in illis vivat, et illi in ipso. Non quod pani et vino corpus et sanguis Domini vel naturaliter uniantur: vel hic localiter includantur, vel ulla huc carnali præsentia statuantur. Sed quod panis et vinum ex institutione Domini symbola sint, quibus ab ipso Domino per ecclesiæ ministerium vera corporis et sanguinis ejus communicatio, non in periturum ventris cibum, sed in æternæ vitæ alimoniam exhibeatur: [9354]1 * Coetus autem sacros sic peragendos esse censemus, ut ante omnia verbum Dei in publicum plebi quottidie propronatur, Scripturæ abdita per idoneos ministros quottidie eruantur edisseranturque: sacra Eucharistia celebranda piorum subinde fides exerceatur, precationi pro omnibus omnium necessitatibus assidue instetur:
[9355]1 * Ceteras vero cerimoniarum ambages inutiles et innumerabiles, vasa, vela, vestes, faces, aras, aurum, argentum, quatenus pervertendæ religioni serviunt, idola præsertim et imagines, quae ad cultum et scandalum, prostant et id genus omnia prophana, a sacro nostro coetu procul arcemus: [9356]1 * Christus ipse verum suæ ecclesiæ caput ac pastor solus est is ecclesiæ suæ pastores dat et doctores, qui in ecclesia externa hac clavium potestate legitime sic concredita recte et legitime utantur. Unde illos titulotenus tantum pastores, caputque romanum minime agnoscimus: [9357]1 * Conjugium hominibus omnibus aptis et alio non vocatis divinitus institutum, nullius ordinis sanctimoniæ repugnare censemus. Quod ut ecclesia hortatione solenni precationeque inaugurat et sancit, ita magistratus interest, ut digne et ineatur et colatur: [9358]1 * De fide, et bonis operibus, eorumque mercede, et merito hominis.:
[9359]1 * De sequentibus Conclusionibus nos: [9360]1 * De vera fidelium justificatione.: [9361]1 * Deinde secundum leges æquas judicare populum: tueri pacem, publicam: rempublicam fovere, sontes pro delicti ratione mulctare, opibus, corpore, vita. Quæ quum facit debitum Deo cultum præstat:
[9362]1 * Ecclesiæ: [9363]1 * Electi qui jam decesserunt, laboribus liberi, pace et tranquillitate fruuntur; non quod dormiant, aid oblivione sopiantur, ut fanatici quidam affirmant; sed quod ab omni metu, cruciatu, et tentatione sint exempti, quibus nos ac cæteri omnes electi Dei sumus obnoxii quamdiu: [9364]1 * Est enim functio hæc nulli, quem non et legis divinæ peritia, et vitæ innocentia, et Christi nominis studio singulari esse compererint et judicarint ministri ecclesiæ, et iis, quibus id negotii per Christianum magistratum ecclesiæ nomine commissum est, concedenda. Quæ quum vera Dei electio sit, ecclesiæ tamen suffragio et manuum presbyterorum: [9365]1 * Exihibitæ ordinibus Regni ejusdem in publicis Parliamenti, ut vocant, Comitiis, & eorum communi consensu approbatæ, uti certissimis fundamentis verbi Dei innixæ & consentaneæ,: [9366]1 * Explicata hactenus, et asserta, per Dei gratiam, veritate, erroribus rejectis, et damnatis, abstersis iniquis calumniis; Synodus hæc: [9367]1 * Filius, qui est uerbum Patris ab æterno à Patre genitus uerus et æternus Deus, ac Patri consubstantialis, in utero Beatæ uirginis ex illlus substantia naturam humanam assumpsit: ita ut duæ naturæ, diuina et humana integrè atque perfectè in unitate personæ, fuerint inseparabiliter coniunctæ: ex quibus est vnus CHRISTVS, verus Deus et verus Homo: qui uerè passus est, crucifixus, mortuus, et sepultus, ut Patrem nobis reconciliaret, essetque: [9368]1 * Gal. i. 8: [9369]1 * Hæc omnia de Quinque Doctrinæ Capitibus Controversis supra comprehensis, ita esse gesta testatur Illustrissimorum ac Præpotentium DD. Ordinum Generalium ad hanc Synodum Deputati, manuum nostrarum subsignatione.: [9370]1 * Hic Christus verus Dei Filius, verusque Deus, et homo verus, quum juxta præfinitum tempus hominem totum, id est, anima et corpore constantem assumpsisset, in una individuaque persona duas, sed impermixtas naturas obtinens, ut vitæ mortuos nos restitueret, et Dei cohæredes faceret, frater noster factus est: [9371]1 * Hic morte, peccato, inferisque omnibus triumphatis, victor duxque, et caput nostrum, ac pontifex vere summus: [9372]1 * Hoc sacro cibo idcirco utimur sæpe, quoniam hujus monitu in crucifixi mortem sanguinemque, fidei oculis intuentes, ac salutem nostrum, non sine coelestis vitæ gustu, et vero vitæ æternæ sensu, meditantes, hoc spirituali, vivifico intimoque pabulo, ineffabili:
[9373]1 * Huïc nos: [9374]1 * Hujus igitur hominis hac culpa damnationi addicti, et in indignationem justam incurrentis, nunquam tamen curam gerere Deus Pater desiit. Id quod ex primis promissionibus, legeque tota:
[9375]1 * I.: [9376]1 * III.Quod hæc Unio, Exhibitio et Sumptio fiat hic inferius in terris, non superius in coelis.: [9377]1 * Idem ut esset plena nobis perfectaque immortalitatis nostræ spes et fiducia, suam ipse carnem, de morte suscitatam, in coelum ad omnipotentis Patris dexteram collocavit: [9378]1 * Ideoque profitemur et palam affirmamus, quicunque magistratui in mora est quo minus suum exerceat munus, is ordinationi Dei resistit, neque a scelere excusari potest. Præterea affirmamus, quicunque auxilium, consilium, operamque suam negat magistratui, ad officium vigilanter et ex fide faciendum, idem suum auxilium, consilium, et operam Deo negat, qui per magistratum, qui vices ejus in terris explet, ea ipsa a nobis exposcit.: [9379]1 * Ipsa autem verbi, et pascendi gregis Dominici auctoritas, quæ proprie: [9380]1 * Is sacrosanctam divinitatis unione carnem, nostræ: [9381]1 * Ista vero tam divina beneficia, ac veram Spiritus Dei sanctificationem, fide mero Dei donc, haud ullis aut viribus aut meritis nostris consequimur: [9382]1 * Itaque immerito fit nostro maximo, quod quidam parum nos tribuere sacris symbolis putant. Sunt enim hæc res sanctæ verandæque, utpote, a summo sacerdote Christo institutæ et susceptæ, suo quo diximus modo res significatas exhibentes, testimonium rei gestæ præbentes, res tam arduas repræsentantes, et mirabili quadam rerum significatarum analogia clarissimam mysteriis istis lucem afferentes. Ad hæc auxilium opemque ipsi suppeditant fidei, ac jurisjurandi denique vice initiatum capiti Christi et ecclesiæ adstringunt. Tam sancte de sacris symbolis sentimus. At vero vivificantis et sanctificantis vim et virtutem tribuimus ei perpetuo, qui vita: [9383]1 * Itaque in omni doctrina evangelica primum ac præcipuum hoc ingeri debet, sola nos Dei misericordia et Christi merito servari. Quo ut intelligant homines quam opus habeant, peccata eis per legem et mortem Christi luculentissime semper sunt indicanda: [9384]1 * Jampridem optabamus, Fratres charissimi, ut ejus quam profitemur, ac propter quam ignominiæ et periculis toties objecti fuimus doctrinæ ratio, si fieri posset, orbi terrarum clara existeret. Sed is fuit Sathanæ furor, non modo adversus nos sed adversus ipsum Jesum: [9385]1 * Magistratus omnis a Deo quum sit, officium ejus : [9386]1 * Nunc autem cum immensa Dei bonitate: [9387]1 * Ordines Generates Foederati Belgii omnibus, qui hasce visuri aut lecturi sunt, salutem, Notum facimus, Quum ad tollendas tristes et noxias illas controversias, quæ aliquot abhinc annis cum magno reipubl. detrimento, et pacis Ecclesiarum perturbatione, exortæ sunt super quinque notis Doctrinæ Christianæ Capitibus, eorumque appendicibus, visum nobis fuerit, ex ordine in Ecclesia Dei, ipsaque adeo Belgica, Dordrechtum convocare Synodum Nationalem omnium Ecclesiarum Foederati Belgii; utque illa maximo cum fructu et reipubl. emolumento celebrari posset, non sine gravi molestia, magnisque impensis, ad eandem expetiverimus et impetraverimus complures præstantissimos, doctissimos, et celeberrimos Reformatæ Ecclesiæ Theologos exteros, uti ex prædictæ Synodi Decretorum subscriptione, post singula doctrinæ Capita videre est; delegatis insuper ex singulis provinciis ad ejusdem directionem nostris deputatis, qui in eadem ab initio usque ad finem præsentes curam gererent, ut omnia ibidem in timore Dei, et recto ordine, ex solo Dei verbo, sinceræ nostræ intentioni congruenter, possent pertractari: Cumque prædicta hæc Synodus singulari Dei benedictione tanto omnium et singulorum, tam exterorum quam Belgicorum, consensu, de prædictis quinque Doctrinæ Capitibus, eorumque doctoribus jam judicarit, nobisque consultis et consentientibus sexto Maii proxime præterito decreta et sententiam hisce præfixa promulgarit; Nos, ut exoptati fructus ex magno et sancto hoc opere (quale nunquam antehac Ecclesiæ Reformatæ viderunt), ad Ecclesias harum regionum redundare queant, quandoquidem nihil nobis æque cordi et curæ est, quam gloria Sanctissimi Nominis Divini, quam conservatio et propagatio veræ Reformatæ Christianæ Religionis (quæ fundamentum est prosperitatis et vinculum unionis Foederati Belgii), quam concordia, tranquillitas, et pax Ecclesiarum; itemque conservatio concordiæ et communionis Ecclesiarum, quæ sunt in hisce regionibus, cum omnibus exteris Reformatis Ecclesiis, a quibus nos separare nec debuimus, nec potuimus, Visis, cognitis, et mature examinatis atque expensis, prædicto judicio et sententia Synodi, ista plene in omnibus approbavimus, confirmavimus, et rata habuimus, approbamus, confirmamus, et rata habemus per præsentes: Volentes ac statuentes, ut nulla alia doctrina de quinque prædictis Doctrinæ Capitibus in Ecclesiis harum regionum doceatur aut propagetur, præter hanc, quæ prædicto judicio sit conformis atque consentanea; Mandantes atque imperantes omnibus ecclesiasticis coetibus, Ecclesiarum Ministris, Sacrosanctæ Theologiæ Professoribus et Doctoribus, Collegiorum Regentibus, omnibusque in universum et singulis, quos hæc aliquatenus concernere queant aut attingere, ut in suorum ministeriorum et functionum exercitio eadem in omnibus fideliter et sincere sequantur, iisque convenienter sese gerant. Utque bonæ nostræ intentioni plene ac per omnia ubique possit satisfieri, Denunciamus et mandamus Ordinibus, Gubernatoribus, Deputatis Ordinum, Consiliariis et Ordinibus Deputatis provinciarum Geldriæ, et comitatus Zutphaniæ, Hollandiæ, et Westfrisiæ, Zelandiæ, Ultrajecti, Frisiæ, Transisalaniæ, civitatis Groningæ et Omlandiarum, omnibusque aliis Officiariis, Judicibus, et Justitiariis, ut prædicti Judicii Synodici, eorumque quæ inde dependent, observationem promoveant et tueantur, ac promovere et tueri faciant, adeo ut nullam in hisce mutationem aut ipsi faciant, aut ab aliis ullo modo fieri permittant: Quoniam ad promovendam Dei gloriam, securitatem et salutem status harum regionum, tranquillitatem et pacem Ecclesiæ, ita fieri debere judicamus.: [9388]1 * Ordines ac cives Regni: [9389]1 * Proinde cælibatum istum monasticum et eorum: [9390]1 * Quæ: [9391]1 * Qua quidem quum solius sit Dei oculis nota, externis tamen quibusdam ritibus, ab ipso Christo institutis, et Verbi Dei velut publica legittimaque disciplina, non solum cernitur cognosciturque, sed ita constituitur, ut in hanc sine his nemo: [9392]1 * Quanquam verbi divini syncera prædicatio, sacramentorum legitima ministratio, et disciplina convenienter verbo Dei exercita, sint certa et minime fallacia veræ ecclesiæ indicia; non continuo tamen quicunque in hunc cætum nomen dedit,: [9393]1 * Quartum, quod Deus varios modos novit, et in sua potestate habet, quibus alicubi esse potest, neque ad unicum illum alligatus est, quem Philosophi localem aut circumscriptum appellare solent.:
[9394]1 * Quemadmodum quæ ab hominibus piis, legitime ad generate concilium convocatis nobis proposita sunt, ea non temere aut præcipitanter damnamus; ita nec sine justa examinatione recipere audemus, quicquid generalis concilii nomine nobis obtruditur: quippe cum homines eos fuisse constet, qui in manifestos inciderint errores, idque in rebus non minimi momenti. Itaque sicubi concilium perspicuo verbi divini testimonio sua decreta confirmat, statim ea reveremur atque amplectimur: sed si homines nova fidei dogmata, constitutionesve cum Verbo Dei pugnantes edant, iisque interim nomen concilii prætendant, ea nos penitus rejicimus atque recusamus tanquam doctrinam diabolicam, quæ a Dei Verbo ad constitutiones et doctrinas hominum animas nostras avocent. Causa igitur cur generalia concilia cogerentur non ea fuit, ut leges quas Deus non jussisset velut perpetuo duraturas rogarent; neque ut nova de fide dogmata comminiscerentur, neque ut Verbum Dei autoritate sua confirmarent; multo etiam minus ut pro: [9395]1 * Qui ut solus est mediator, intercessor, hostia, idemque et pontifex, dominusque, et rex noster, ita hunc solum agnoscimus ac toto corde credimus conciliationem, redemptionem, sanctificationem, expiationem, sapientiam, protectionem, assertionem nostram solum: omne hîc simpliciter vitæ salutisque nostræ medium, præter hunc solum Christum, rejicientes: [9396]1 * Quo quidem sancto lavacro infantes nostros idcirco tingimus, quoniam e nobis: [9397]1 * Quumque sciamus non paucos, a Satana et antichristo: [9398]1 * Signa, quæ: [9399]1 * Sincera Ecclesiæ doctrina de hoc controversia.: [9400]1 * Sincera doctrina, cum norma verbi Dei congruens.: [9401]1 * Summum functionis hujus munus est, poenitentiam et peccatorum per Christum, remissionem prædicare: pro populo incessanter orare, sanctis studiis verboque Dei indefesse invigilare, atque Verbo Dei velut gladio Spiritus, et arte omnigena Satanam internecino semper odio persequi ac debilitare, Christi cives sanos quidem tueri, vitiosos autem monere, reprehendere, coërcere, et grassantes longius, ecclesiæ, id est, Christi confoederatorum conspiratione consensuque pio, tota ditione aut ejicere ac proscribere, aut alia ratione commoda emendare tantisper: [9402]1 * XXV. Tempus et locus in potestate sunt hominis, non homo in illorum potestate. Qui ergo tempus et locum: [9403]1 * ad quam omnia dogmata exigenda, et quæ inciderunt certamina, pie declaranda et componenda sunt.: [9404]1 * de quibus: [9405]1 * interpretantur: [9406]1 * legi Dei non subjiciatu. Et quanquàm renatis et credentibus nulla propter Christum est condemnatio, peccati tamen in sese rationem habere Concupiscentiam fatetur Apostolus.: [9407]1 * : [9408]1 [9409]2 [9410]3 [9411]4 * æternum inconfusæ et inseparabiles: [9412]1 * >DE COENA DOMINI.: [9413]1 * 'Animalis homo non percipit ea, quæ sunt Spiritus; stultitia illi est, et non potest intelligere, quia de spiritualibus examinatur:
[9414]1 * (: [9415]1 * (Rom. v. 1: [9416]1 * (nisi causa inter nos et partes juxta tenorem Cæsareæ proximæ citationis amice in caritate composita, sedata, et ad Christianam concordiam reducta fuerit: [9417]1 * ): [9418]1 * 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: [9419]1 * 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. : [9420]1 * 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.:
[9421]1 * 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?:
[9422]1 * 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: [9423]1 * 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.: [9424]1 * 1. Deum verum docemus solum adorare et colere. Hunc honorem communicamus nemini, juxta mandatum Domini: Dominum Deum tuum adorabis, et ilium solum coles, : [9425]1 * 1. Deus ab æterno prædestinavit quosdam ad vitam, et quosdam ad mortem reprobavit: [9426]1 * 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 : [9427]1 * 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: [9428]1 * 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: [9429]1 * 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: [9430]1 * 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: [9431]1 * 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: [9432]1 * 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. : [9433]1 * 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. : [9434]1 * 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. : [9435]1 * 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: [9436]1 * 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?:
[9437]1 * 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. : [9438]1 * 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.: [9439]1 * 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. : [9440]1 * 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. :
[9441]1 * 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. :
[9442]1 * 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:
[9443]1 * 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: [9444]1 * 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.: [9445]1 * 1. Scripturas Sanctas, dixit Apostolus Petrus, non esse interpretationis privatæ : [9446]1 * 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. : [9447]1 * 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: [9448]1 * 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: [9449]1 * 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.: [9450]1 * 10. Etenim docemus, Deum bona operantibus amplam dare mercedem, juxta illam prophetae sententiam: Cohibe vocem tuam a fletu: quoniam erit merces operi tuo: [9451]1 * 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: [9452]1 * 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. : [9453]1 * 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: [9454]1 * 10. Præterea credimus, Dominum nostrum Jesum Christum, vere passum et mortuum esse pro nobis: [9455]1 * 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? :
[9456]1 * 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,: [9457]1 * 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. : [9458]1 * 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.: [9459]1 * 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: [9460]1 * 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: [9461]1 * 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: [9462]1 * 11. Idcirco minime probamus eos, qui sanctificationem sacramentorum attribuunt, nescio, quibus characteribus, et recitationi, vel virtuti verborum pronuntiatorum a consecratore, Niemeyer: 'a consecrato: [9463]1 * 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: [9464]1 * 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?:
[9465]1 * 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: [9466]1 * 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 : [9467]1 * 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: [9468]1 * 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: [9469]1 * 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: [9470]1 * 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: [9471]1 * 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: : [9472]1 * 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.: [9473]1 * 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: [9474]1 * 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. : [9475]1 * 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.:
[9476]1 * 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:
[9477]1 * 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: [9478]1 * 14. Damnamus ergo omnes negantes veram carnis resurrectionem (2 Tim. ii. 18: [9479]1 * 14. Hanc potestatem sibi servat Dominus, nec in alium quemquam transfert, ut ipse deinceps otiosus adsistat, operantibus ministris spectator. Jesaias enim: Clavem domus David, : [9480]1 * 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. : [9481]1 * 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: [9482]1 * 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: [9483]1 * 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: [9484]1 * 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: [9485]1 * 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: [9486]1 * 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.: [9487]1 * 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: [9488]1 * 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. : [9489]1 * 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: [9490]1 * 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.: [9491]1 * 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. :
[9492]1 * 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. : [9493]1 * 2 Regum.: [9494]1 * 2 Samuelis.: [9495]1 * 2. Adorandum autem colendumque docemus Deum, sienti ipse nos colere docuit, in spiritu : [9496]1 * 2. Causa movens aut efficiens prædestinationis ad vitam non est prævisio fidei, aut perseverantiæ, aut bonorum operum, aut ullius rei, quæ insit in personis prædestinatis, sed sola voluntas beneplaciti Dei.: [9497]1 * 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: [9498]1 * 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.:
[9499]1 * 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: [9500]1 * 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. : [9501]1 * 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.: [9502]1 * 2. Deinde considerandum est, qualis fuerit homo post lapsum. Non sublatus est quidem homini intellectus, non erepta ei voluntas, et prorsus in lapidem vel truncumExpressions of Luther and Flacius, afterwards sanctioned by the Formula of Concord, Art. II.: [9503]1 * 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. : [9504]1 * 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 :
[9505]1 * 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. : [9506]1 * 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 :
[9507]1 * 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, : [9508]1 * 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. : [9509]1 * 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: [9510]1 * 2. Improbamus rursus nimis et præpostere officiosos in defunctos, qui instar Ethnicorum suos deplangunt mortuos (luctum moderatum, quem Apostolus (1 Thess. iv. : [9511]1 * 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. : [9512]1 * 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. : [9513]1 * 2. Pluralitatem vero Deorum abominamur, quod diserte scriptum sit, Dominus Deus tuus unus est : [9514]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: [9515]1 * 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.: [9516]1 * 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. :
[9517]1 * 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. : [9518]1 * 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 :
[9519]1 * 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. : [9520]1 * 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: [9521]1 * 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.: [9522]1 * 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.: [9523]1 * 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. : [9524]1 * 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.: [9525]1 * 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? : [9526]1 * 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: [9527]1 * 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: [9528]1 * 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. : [9529]1 * 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.:
[9530]1 * 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.: [9531]1 * 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: [9532]1 * 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. : [9533]1 * 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.: [9534]1 * 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? : [9535]1 * 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 : [9536]1 * 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. : [9537]1 * 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,: [9538]1 * 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:
[9539]1 * 3. Eodem in ordine collocantur etiam conciliorum definitiones vel canones.: [9540]1 * 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: [9541]1 * 3. Et hæc quidem omnia, quæ hactenus de fide diximus, ante nos ita docuerunt Apostoli. Paulus enim: Est autem fides, inquit, eorum, quæ sperantur, : [9542]1 * 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 For Prophetis: [9543]1 * 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. : [9544]1 * 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. : [9545]1 * 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: [9546]1 * 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.: [9547]1 * 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.: [9548]1 * 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 : [9549]1 * 3. Inter omnes creaturas præstant angeli atque homines. De angelis pronunciat Scriptura divina: Qui creat angelos suos spiritus, et ministros suos flammam ignis : [9550]1 * 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. : [9551]1 * 3. Prædestinatorum præfinitus et certus numerus est qui nec augeri nec minui potest.: [9552]1 * 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. :
[9553]1 * 3. Quinimo accedentibus jam etiam annis, cogitationibus, dictis et factis pravis contra legem Dei admissis, corruptos fructus, mala arbore dignos, proferimus (Matt. xii. 33: [9554]1 * 3. Quis ergo crederet, umbram vel simulacrum corporis aliquam conferre piis utilitatem? Cumque maneat in nobis per Spiritum suum, sumus utique templa Dei : [9555]1 * 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. : [9556]1 * 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, : [9557]1 * 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. : [9558]1 * 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:
[9559]1 * 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. : [9560]1 * 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 : [9561]1 * 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.: [9562]1 * 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. : [9563]1 * 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. : [9564]1 * 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, : [9565]1 * 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. : [9566]1 * 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: [9567]1 * 4. Idem ille Apostolus fidem vocat efficacem et sese exserentem per dilectionem: [9568]1 * 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: [9569]1 * 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 :
[9570]1 * 4. Jam vero peccatrix illa Evangelica, quæ lacrymis rigat pedes Domini,: [9571]1 * 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, : [9572]1 * 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.: [9573]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 : [9574]1 * 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. : [9575]1 * 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 : [9576]1 * 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.: [9577]1 * 4. Qui non sunt prædestinati ad salutem necessario propter peccata sua damnabuntur.: [9578]1 * 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. : [9579]1 * 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: [9580]1 * 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. : [9581]1 * 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: [9582]1 * 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. : [9583]1 * 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. : [9584]1 * 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. : [9585]1 * 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. :
[9586]1 * 4. Ut vero instituantur homines in religione, admoneanturque rerum divinarum et salutis suæ, prædicare jussit evangelium Dominus :
[9587]1 * 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 : [9588]1 * 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 : [9589]1 * 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. : [9590]1 * 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.: [9591]1 * 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,: [9592]1 * 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.: [9593]1 * 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. :
[9594]1 * 5. Et cum (Luc. xiii.: [9595]1 * 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. :
[9596]1 * 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. : [9597]1 * 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. : [9598]1 * 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:
[9599]1 * 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.: [9600]1 * 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.: [9601]1 * 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: [9602]1 * 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: [9603]1 * 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: [9604]1 * 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 : [9605]1 * 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.: [9606]1 * 5. Porro ministri novi populi variis nuncupantur appellationibus. Dicuntur enim Apostoli, Prophetæ, Evangelistæ, Episcopi, Presbyteri, Pastores atque Doctores (1 Cor. xii. 3: [9607]1 * 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: [9608]1 * 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: [9609]1 * 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, :
[9610]1 * 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. : [9611]1 * 5. Vera, viva: [9612]1 * 6. Agnoscimus ergo in uno atque eodem Domino nostro Jesu Christo duas naturas vel substantias, divinam et humanam: [9613]1 * 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, : [9614]1 * 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: [9615]1 * 6. Deus enim ab æterno prædestinavit: [9616]1 * 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.: [9617]1 * 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. : [9618]1 * 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 : [9619]1 * 6. Homo vere fidelis, id est, fide justificante præditus, certus est plerophoria fidei, de remissione peccatorum suorum, et salute sempiterna sua per Christum.: [9620]1 * 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: [9621]1 * 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. : [9622]1 * 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.: [9623]1 * 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. : [9624]1 * 6. Paulus disserte dicit: Eadem se in omnibus ecclesiis docuisse :
[9625]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. : [9626]1 * 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 :
[9627]1 * 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.: [9628]1 * 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 : [9629]1 * 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. : [9630]1 * 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. : [9631]1 * 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.: [9632]1 * 7. Certe cum Christus verus Messias nobis sit exhibitus, et abundantia gratiæ Kindler reads 'et abundans gratia.: [9633]1 * 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.:
[9634]1 * 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.: [9635]1 * 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: [9636]1 * 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.:
[9637]1 * 7. Gratia salutaris non tribuitur, non communicator, non conceditur universis hominibus, qua servari possint, si voluerint.: [9638]1 * 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 : [9639]1 * 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, : [9640]1 * 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. : [9641]1 * 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:
[9642]1 * 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: [9643]1 * 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: [9644]1 * 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?: [9645]1 * 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: [9646]1 * 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: [9647]1 * 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.: [9648]1 * 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: [9649]1 * 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 :
[9650]1 * 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: [9651]1 * 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.: [9652]1 * 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.: [9653]1 * 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.: [9654]1 * 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: [9655]1 * 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.: [9656]1 * 8. Nemo potest venire ad Christum, nisi datum ei fuerit, et nisi Pater eum traxerit. Et omnes homines non trahuntur a Patre, ut veniant ad Filium.: [9657]1 * 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. : [9658]1 * 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. :
[9659]1 * 8. Ubi interim duo observanda esse docemus: Primum, : [9660]1 * 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.: [9661]1 * 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 : [9662]1 * 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.: [9663]1 * 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. : [9664]1 * 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. : [9665]1 * 9. Interim nihil dissimulamus, quosdam Veteris Testamenti libros a veteribus nuncupatos esse apocryphos, : [9666]1 * 9. Non est positum in arbitrio aut potestate uniuscuiusque hominis servari.: [9667]1 * 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, : [9668]1 * 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.: [9669]1 * 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. : [9670]1 * 9. Secundum, : [9671]1 * 9. Sublato autem capite Romano; nullam inducimus in Ecclesiam Christi ataxian: [9672]1 * A Correspondentia: [9673]1 * A RTICULI: [9674]1 * A quo interpretationis genere, quatenus sancti patres non discessere, eos non solum ut interpretes Scripturæ recipimus, sed ut organa Dei electa veneramur.: [9675]1 * ARTICULI FIDEI PRÆCIPUI: [9676]1 * ARTICULI IN QUIBUS RECENSENTUR ABUSUS MUTATI: [9677]1 * ARTICULI SIVE CONCLUSIONES LXVII. H. ZWINGLII.: [9678]1 * Ab hoc eodem decreto pendet discrimen inter electos et reprobos; quia alias sibi adoptavit in salutem, alios æterno exitio destinavit.: [9679]1 * Ac proinde hæc certitudo non est ex peculiari quadam revelatione præter aut extra verbum facta, sed ex fide promissionum Dei, quas in verbo suo copiosissime in nostrum solatium revelavit: ex testimonio Spiritus Sancti testantis cum spiritu nostro nos esse Dei filios et hæredes. : [9680]1 * Accessit opinion, quæ auxit privatas Missas in infinitum, videlicet quod Christus sua passione satisfecerit pro peccato originis, et instituerit Missam, in qua fieret oblatio pro quotidianis delictis, mortalibus et venialibus. Hinc manavit publica opinio,: [9681]1 * Acta apostolorum.: [9682]1 * Ad Ecclesiæ tamen disciplinam pertinent, ut in malos ministros inquiratur, accusentúrque ab hijs, qui eorum flagitia nouerint, atque tandem iusto conuicti iudicio, deponantur.: [9683]1 * Ad explicandam hanc controversiam et juxta analogiam fidei nostræ Christianæ decidendam, fidem, doctrinam et confessionem nostram piam perspicue profitemur, videlicet:: [9684]1 * Ad hæc mala accedebat talis persuasio de votes, quam constat etiam olim displicuisse ipsis monachis, si qui paulo cordatiores fuerunt. Docebant vota paria esse baptismo, docebant se hoc vitæ genere mereri remissionem peccatorum et justificationem coram Deo. Imo addebant, vitam monasticam non tantum justitiam mereri coram :
[9685]1 * Ad hæc persuaserunt hominibus, facticias religiones esse statum Christianæ perfectionis. An non est hoc justificationem tribuere operibus? Non est leve scandalum in Ecclesia, populo proponere certum cultum ab hominibus excogitatum sine mandato Dei, et docere, quod talis cultus justificet homines: quia justitia fidei, quam maxime oportet tradi in Ecclesia, obscuratur, cum illæ mirificæ religiones angelorum, simulatio paupertatis et humilitatis, et cælibatus offunduntur oculis hominum: [9686]1 * Ad has rationes, paulo ante monstratas, omnis doctrina in religionis negotio conformanda est, et, si quid iis contrarium esse deprehenditur, id rejiciendum atque damnandum est: quippe quod cum unanimi fidei nostræ declaratione pugnet.: [9687]1 * Ad rectam sacramentorum administrationem duo arbitramur esse necessaria; alterum, ut ea ministratio per legitimos fiat ministros: legitimos autem eos esse asserimus, quibus verbi prædicatio commissa est, in quorum ora Deus exhortationis indidit sermonem, modo legitime ab aliqua electi sint ecclesia: alterum autem, ut sub ea elementorum forma, et in eum morem administrentur quem Deus instituit; alioqui enim vera : [9688]1 * Ad solidam hujus controversiæ explicationem primum sciendum est, duo esse Sacramentariorum genera. Quidam enim sunt Sacramentarii crassi admodum: hi perspicuis et claris verbis id aperte profitentur, quod corde sentiunt, quod videlicet in Coena Domini nihil amplius quam panis et vinum sint præsentia, ibique distribuantur et ore percipiantur. Alii autem sunt versuti et callidi, et quidem omnium nocentissimi Sacramentarii: hi de negotio Coenæ Dominicæ loquentes, ex parte nostris verbis splendide admodum utuntur, et præ se ferunt, quod et ipsi veram præsentiam veri, substantialis atque vivi corporis et sanguinis Christi in Sacra Coena credant, eam tamen præsentiam et manducationem dicunt esse spiritualem, quæ fiat fide. Et hi posteriores Sacramentarii sub his splendidis verbis eandem crassam, quam priores habent, opinionem occultant et retinent:: [9689]1 * Additæ sunt paulatim supra vota aliæ multæ observationes. Et hæc vincula multis ante justam ætatem contra Canones injecta sunt.:
[9690]1 * Addunt testimonia ex Scriptura.: [9691]1 * Admonentur etiam homines, quod hic nomen fidei non significet tantum historiæ notitiam, quails est in impiis et diabolo, sed significet fidem, quæ credit non tantum historiam, ed etiam :
[9692]1 * Admonentur etiam, quod traditiones humanæ institutæ ad placandum Deum, ad promerendam gratiam et satisfaciendum pro peccatis, adversentur Evangelio et doctrinæ fidei. Quare vota et traditiones de cibis et diebus, etc., institutæ ad promerendam gratiam, et satisfaciendum pro peccatis inutiles sint et contra Evangelium.:
[9693]1 * Adversus hanc gratuitæ electionis gratiam, et justæ reprobationis severitatem, obmurmuranti opponimus hoc apostolicum: O homo! tu quis es qui ex adverso responsas Deo? : [9694]1 * Affirmativa: [9695]1 [9696]2 [9697]3 [9698]4 [9699]5 [9700]6
[9701]7 [9702]8 [9703]9 * Affirmativa.: [9704]1 * Agendum est in Ecclesia lingua quæ sit populo nota.: [9705]1 * Agnoscimus item et fatemur, hanc maxime admirabilem divinitatis cum humanitate conjunctionem, ab æterno et immutabili Dei decreto profectam: unde omnis nostra solus emanat ac pendet.: [9706]1 * Ait Petrus: [9707]1 * Alios autem Libros (ut ait Hieronymus) legit quidem Ecclesia ad exempla uitæ et formandos mores, illos tamen : [9708]1 * Amos.: [9709]1 * An peccatum originale sit proprie et absque omni discrimine ipsa hominis corrupti natura, substantia et essentia, aut certe principalis et præstantissima pars ipsius substantiæ; utpote ipsa rationalis anima in summo suo gradu et in summis ipsius viribus considerata? An vero inter hominis substantiam, naturam, essentiam, corpus et animam, etiam post lapsum humani generis, et inter originale peccatum aliquod sit discrimen, ita, ut aliud sit ipsa natura, et aliud ipsum peccatum originis, quod in natura corrupta hæret, et naturam etiam depravat?: [9710]1 * Anabaptistæ in multas sectas: [9711]1 * Ante creatum primum hominem statuerat Deus æterno consilio quid de toto genere humana fieri vellet.: [9712]1 * 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.: [9713]1 * Antea immodice extollebantur satisfactiones; fidei et meriti Christi ac justitiæ fidei nulla fiebat mentio; quare in ha parte minime sunt culpandæ ecclesiæ nostræ. Nam hoc etiam adversarii tribuere nobis coguntur, quod doctrina de poenitentia diligentissime a nostris tractata ac patefacta sit.: [9714]1 * Antithesis, seu: [9715]1 * Apocalypsis.: [9716]1 * Apostoli jusserrunt: [9717]1 * Apostolicis : [9718]1 * Approbatio: [9719]1 * Art: [9720]1 [9721]2 [9722]3 [9723]4 [9724]5 [9725]6 [9726]7
[9727]8 * Art.: [9728]1 [9729]2 [9730]3 [9731]4 [9732]5 [9733]6 [9734]7
[9735]8 [9736]9 [9737]10 [9738]11 [9739]12 [9740]13 [9741]14
[9742]15 [9743]16 [9744]17 [9745]18 [9746]19 [9747]20 [9748]21
[9749]22 [9750]23 [9751]24 [9752]25 [9753]26 [9754]27 [9755]28
[9756]29 [9757]30 [9758]31 [9759]32 [9760]33 [9761]34 [9762]35
[9763]36 [9764]37 * Art. IV.: [9765]1 * Art. V.: [9766]1 * Articuli Anabaptistici, qui in OEconomia: [9767]1 * Articuli Anabaptistici, qui in Ecclesia ferri non possunt.: [9768]1 * Articuli Anabaptistici, qui in Politia: [9769]1 * Articuli de: [9770]1 * Articuli, de quibus in Synodo Londinensi anno Domini, iuxta ecclesiæ Anglicanæ computationem, M.D.LXII. ad tollendam opinionum, dissensionem, et firmandum in uera Religione consensum, inter Archiepiscopos Episcoposque utriusque Prouinciæ, nec non etiam uniuersum Clerum convenit.: [9771]1 * Articulus: [9772]1 * Articulus Primus.: [9773]1 [9774]2 [9775]3 * 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. : [9776]1 * Atque hæc est illa tantopere in Scripturis prædicata regeneratio, nova creatio, suscitatio e mortuis, et vivificatio, quam Deus sine nobis, in nobis operatur. Ea autem neutiquam fit per solam forinsecus insonantem doctrinam, moralem suasionem, vel talem operandi rationem, ut post Dei (quoad ipsum) operationem, in hominis potestate maneat regenerari vel non regenerari, converti vel non converti; sed est plane supernaturalis, potentissima simul et suavissima, mirabilis, arcana, et ineffabilis operatio, virtute sua, secundum Scripturam (quæ ab Authore hujus operationis est inspirata) nec creatione, nec mortuorum resuscitatione minor, aut inferior, adeo ut omnes illi, in quorum cordibus admirando hoc modo Deus operatur, certo, infallibiliter, et efficaciter regenerentur, et actu credant. Atque tum voluntas jam renovata, non tantum agitur et movetur a Deo, sed a Deo acta, agit et ipsa. Quamobrem etiam homo ipse per gratiam istam acceptam credere et resipiscere recte dicitur.: [9777]1 * Atque hæc est perspicua, simplex, et ingenua Orthodoxæ de Quinque Articulis in Belgio controversis doctrinæ declaratio, et errorum, quibus Ecclesiæ Belgicæ aliquamdiu sunt perturbatæ, rejectio, quam Synodus ex verbo Dei desumptam, et Confessionibus Reformatarum Ecclesiarum consentaneam esse judicat. Unde liquido apparet eos, quos id minime decuit, citra omnem veritatem, æquitatem, et charitatem, populo inculcatum voluisse:: [9778]1 * Atque hæc lues, quam: [9779]1 * Atque ut Deus ipse est sapientissimus, immutabilis, omniscius, et omnipotens: ita electio ab ipso facta nec interrumpi, nec mutari, revocari, aut abrumpi, nec electi abjici, nec numerus eorum minui potest.: [9780]1 * Baptismum existimamus non minus communicandum infantibus fidelium, quam iis quibus est rationis et judicii usus: itaque damnamus errorem : [9781]1 * Baptismus non est tantum professionis signum ac discriminis nota, qua Christiani à non Christianis discernantur, sed etiam est signum Regenerationis, per quod tanquam per instrumentum rectè baptismum suspitientes, ecclesiæ inseruntur, promissiones de Remissione peccatorum atque Adoptione nostra in filios Dei, per Spiritum sanctum uisibiliter : [9782]1 * Baptismus paruulorum omnino in ecclesia retinendus est, ut qui cum Christi institutione optimè congruat.: [9783]1 * Bona opera quæ sunt fructus fidei et iustificatos sequuntur, quanquam peccata nostra expiari et diuini iudicij seueritatem ferre non possunt, Deo tamen grata sunt et accepta in Christo, atque ex uera et uiua fide necessario profluunt, ut plane ex illis, æque fides uiua cognosci possit, atque arbor ex fructu iudicari.:
[9784]1 * Cæsareæ Majestatis Vestræ,: [9785]1 * Cætera autem Symbola, et alia scripta, quorum paulo ante mentionem fecimus, non obtinent autoritatem judicis; hæc enim dignitas solis sacris literis debetur: sed duntaxat pro religione: [9786]1 * Cæterum æternam et gratuitam hanc electionis nostri gratiam eo vel maxime illustrat, nobisque commendat Scriptura Sacra, quod porro testatur non omnes homines esse electos, sed quosdam non electos, sive in æterna Dei electione præteritos, quos scilicet Deus ex liberrimo, justissimo, irreprehensibili, et immutabili beneplacito decrevit in communi miseria, in quam se sua culpa præcipitarunt, relinquere, nec salvifica fide et conversionis gratia donare, sed in viis suis, et sub justo judicio relictos, tandem non tantum propter infidelitatem, sed etiam cætera omnia peccata, ad declarationem justitiæ suæ damnare, et æternum punire. Atque hoc est decretum reprobationis: [9787]1 * Cæterum Evangelica et Apostolica historia una cum 2 Pet. Epistolis docent nos, qualem religionem S. Petrus Apostolus tradiderit omnibus Ecclesiis per Orientem et Occidentem, nedum Romanæ. Fides vero et doctrina Damasi Pontificis, qualis fuerit, colliquescit ex ipsius Symbolo.: [9788]1 * Cæterum promissio Evangelii est, ut quisquis credit in Christum crucifixum, non pereat, sed habeat vitam æternam. Quæ promissio omnibus populis et hominibus, ad quos Deus pro suo beneplacito mittit Evangelium, promiscue et indiscriminatim annunciari et proponi debet cum resipiscentiæ et fidei mandato.: [9789]1 * Cæterum, quando Deus hoc suum beneplacitum in electis exequitur, seu veram in iis conversionem operatur, non tantum Evangelium illis externe prædicari curat, et mentem eorum per Spiritum Sanctum potenter illuminat, ut recte intelligant et dijudicent quæ sunt Spiritus Dei, sed ejusdem etiam Spiritus regenerantis efficacia ad intima hominis penetrat, cor clausum aperit, durum emollit, præputiatum circumcidit, voluntati novas qualitates infundit, facitque eam ex mortua vivam, ex mala bonam, ex nolente volentem, ex refractaria morigeram, agitque et roborat eam, ut, ceu arbor bona, fructus bonarum actionum proferre possit.: [9790]1 * Coena Domini non est tantùm signum mutuæ beneuolentiæ Christianorum inter sese, uerum potiùs est sacramentum nostræ per mortem Christi redemptionis. Atque adeo ritè, dignè et cum fide sumentibus, panis quem frangimus, est communicatio corporis Christi: similiter poculum benedictionis, est communicatio sanguinis Christi.: [9791]1 * CANONES SYNODI DORDRECHTANÆ.: [9792]2 * CONFESSIO: [9793]1 * CONTROVERSIÆ: [9794]1 * CUR OPORTEAT MEDIATOREM ET PACIFICATOREM VERUM ESSE DEUM ET VERUM HOMINEM.: [9795]1 * Calix Domini Laicis non est denegandus: utraque enim pars dominici sacramenti ex Christi institutione et præcepto, omnibus Christianis ex æquo administrari debet.: [9796]1 * Cantica.: [9797]1 * Canticum Canticorum.: [9798]1 * Cap. I.: [9799]1 * Cap. II.: [9800]1 * Cap. III.: [9801]1 * Cap. III. : [9802]1 * Cap. IV.: [9803]1 * Cap. V.: [9804]1 * Cap. VI.: [9805]1 * Cap. VII.: [9806]1 * Cap. VIII.: [9807]1 * Cap. X.: [9808]1 * Cap. XI.: [9809]1 * Cap. XII.: [9810]1 * Cap. XIII.: [9811]1 * Cap. XIV.: [9812]1 * Cap. XIX.: [9813]1 * Cap. XV.: [9814]1 * Cap. XVI.: [9815]1 * Cap. XVII.: [9816]1 * Cap. XVIII.: [9817]1 * Cap. XX.: [9818]1 * Cap. XXI.: [9819]1 * Cap. XXII.: [9820]1 * Cap. XXIII.: [9821]1 * Cap. XXIV.: [9822]1 * Cap. XXIX.: [9823]1 * Cap. XXV.: [9824]1 * Cap. XXVI.: [9825]1 * Cap. XXVII.: [9826]1 * Cap. XXVIII.: [9827]1 * Cap. XXX.: [9828]1 * Cap. XXXI.: [9829]1 * Cap. XXXII.: [9830]1 * Cap. XXXIII.: [9831]1 * Catalogus Homiliarum.: [9832]1 [9833]2 * Catalogus librorum sacræ Canonicæ scripturæ Veteris Testamenti.:
[9834]1 * Catechismus: [9835]2 * Caussa vero hujus gratuitæ electionis, est solum Dei beneplacitum, non in eo consistens, quod certas qualitates seu actiones humanas, ex omnibus possibilibus, in salutis conditionem elegit; sed in eo, quod certas quasdam personas ex communi peccatorum multitudine sibi in peculium adscivit, sicut scriptum est: Nondum natis pueris, cum neque boni quippiam fecissent neque mali: [9836]1 * Christi non in pane et vino Coenæ Dominicæ quærere, sed oculos in cælum attollere, et ibi corpus Christi quærere debere.: [9837]1 * Christi titulo divitias ad se rapiunt, ipsum magna infamia afficiunt, quum cupiditatis suæ et luxus eum patronum faciunt.:
[9838]1 * Christi usus, sed prophanatio: : [9839]1 * Christianis licet et ex mandato Magistratus arma portare, et iusta bella administrare.: [9840]1 * Christianorum bona non sunt communia.: [9841]1 * Christo, et a gratia excidunt. Nam et hi, qui votis tribuunt justificationem, tribuunt propriis operibus hoc, quod proprie ad gloriam Christi pertinet. Neque vero negari potest, quin monachi docuerint, se per vota et observationes suas justificari et mereri remissionem peccatorum, imo affinxerunt absurdiora, dixerunt se aliis mutuari sua opera. Hæc si quis velit odiose exaggerare, quam multa possit colligere, quorum jam ipsos monachos pudet: [9842]1 * Christum, et æternam ejus nuper hie renatam veritatem, ut ad hunc usque diem non licuerit, id quod unice optabamus, nostram vobis, hisce de rebus dilucide explicare sententiam. Major enim, ut arbitramur, : [9843]1 * Christum, et erigat et consoletur pavidam conscientiam. Nam id est meminisse Christi, beneficia meminisse, ac sentire, quod vere exhibeantur nobis. Nec satis est historiam recordari, quia hanc etiam Judæi et impii recordari possunt. Est igitur ad hoc facienda Missa, ut ibi porrigatur Sacramentum his, quibus opus est consolatione, sicut Ambrosius ait: [9844]1 * Christus: [9845]1 * Christus in coelum ascendens, corpori suo Immortalitatem dedit, Naturam non abstulit humane enim nature veritatem: [9846]1 * Christus in nostræ naturæ ueritate per omnia similis factus est nobis, excepto peccato, à quo prorsus erat immunis, tum in carne tum in spiritu. Venit, ut Agnus absque macula esset, qui mundi peccata per immolationem sui semel factam, tolleret: et peccatum:
[9847]1 * Christus vere a mortuis resurrexit, suumque corpus cum carne, ossibus, omnibusque ad integritatem humanæ naturæ pertinentibus, recepit, cum quibus in coelum ascendit, ibique residet, quoad extremo die ad iudicandos [: [9848]1 * Chronicorum: [9849]1 [9850]2 * Collossenses.: [9851]1 * Conclusio: [9852]1 * Confessio Fidei.: [9853]1 * Confessio in ecclesiis apud nos non est abolita, non enim solet porrigi corpus Domini, nisi antea exploratis et absolutis. Et docetur populus diligentissime de fide absolutionis, de qua ante hæc tempora magnum erat silentium. Docentur homines, ut absolutionem plurimi faciant, quia sit vox Dei et mandato Dei pronuncietur.: [9854]1 * Confessio sinceræ doctrinæ, de Coena Domini, contra Sacramentarios.: [9855]1 * Confitemur atque agnoscimus unicum Deum, cui uni adhærere, uni servire, quem unum colere debeamus, in quo uno collocemus omnem spent salutis. Eundem etiam credimus æternum, infinitum, immensum, incomprehensibilem, omnipotentem, invisibilem; essentia quidem unum, in tres autem distinctum personas, Patrem, Filium, ac Spiritum sanctum. Per hunc Deum asseveramus atque etiam credimus quæcunque visibilia aut invisibilia cælo terraque continentur creata esse, constare, et inscrutabili: [9856]1 * 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.: [9857]1 * Constanter enim credimus, quod post formidabilem illam atque horrendam hominis ab obedientia Dei defectionem, rursus Deus :
[9858]1 * Constat autem hanc quoque publicam et longe maximum querelam omnium bonorum virorum diu fuisse, quod Missæ turpiter prophanarentur, cottatæ ad quæstum. Neque enim obscurum est, quam late pateat hic abusus in omnibus templis, a quælibus celebrentur Missæ, tantum propter mercedem aut stipendium, quam multi contra interdictum Canonum celebrent. Paulus autem graviter minatur his, qui indigne tractant Eucharistiam, cum ait: [9859]1 * Constat autem monachos docuisse, quod facticiæ religiones satisfaciant pro peccatis, mereantur gratiam et justificationem. Quid hoc est aliud, quam de gloria Christi detrahere, et obscurare ac negare justitiam fidei? Sequitur igitur, ista vota usitata impios cultus fuisse; quare sunt irrita. Nam votum impium et factum contra mandata Dei non valet, neque enim debet votum vinculum esse iniquitatis, ut Canon dicit.: [9860]1 * Constat autem poenitentia proprie his duabus partibus: Altera est contricio seu terrores incussi conscientæ agnito peccato. Altera est fides, quæ concipitur ex Evangelio seu absolutione, et credit propter Christum remitti peccata, et consolatur conscientiam, et ex terroribus liberat. Deinde sequi debent bona opera, quæ sunt fructus poenitentiæ: [9861]1 * Contra autem recte docetur, quod Dominus in conversione, per Spiritus Sancti tractionem : [9862]1 * Contra protervi, inobedientes, crudeles, violenti, impuri, idololatræ, ac cætera impiorum genera conjicientur in carcerem tenebrarum exteriorum, ubi nec vermis eorum morietur, nec ignis extinguetur: cujus judicii exercendi dies, ejusque memoria non solum nobis pro fræno est ad voluptates carnis coercendas, sed inestimabilis etiam animi confirmatio, quæ nos ita corroboret, ut neque minis principum terrenorum, neque mortis hujus momentaneæ admoto metu, nec: [9863]1 * Contrariæ et damnatæ Sacramentariorum doctrinæ rejectio.: [9864]1 * Contrariæ et falsæ doctrinæ de persona Christi rejectio.: [9865]1 * Contraria et falsa doctrina, quæ rejicitur.: [9866]1 * Corinthios I. II.: [9867]1 * Corpus Christi datur, accipitur, et manducatur in coena, tantùm coelesti et spirituali ratione. Medium autem quo Corpus Christi accipitur et manducatur in coena, fides est.: [9868]1 * Credimus: [9869]1 * 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: [9870]1 * Credimus item et confitemur ab hoc nostro Deo, hominem, id est, humani generis primum parentem : [9871]1 * Credo in Deum Patrem omnipotentem, creatorem coeli ac terræ; et in Jesum Christum filium ejus unicum, Dominum nostrum; qui conceptus est e Spiritu sancto, natus ex Maria Virgine; passus sub Pontio Pilato, crucifixus, mortuus et sepultus; descendit ad inferos::
[9872]1 * Cui alia quoque Scripturæ dicta respondent.: [9873]1 * Cum Regiæ Maiestati summam gubernationem tribuimus,. quibus titulis intelligimus animos quorundam calumniatorum offendi: non damus Regibus nostris aut uerbi Dei aut sacramentorum administrationem, quod etiam Iniunctiones ab Elizabetha Regina nostra nuper æditæ, apertissimè testantur: sed eam tantùm prærogatium, quam in sacris scripturis à Deo ipso omnibus pijs: [9874]1 * Cum autem Missa sit talis communicatio Sacramenti, servatur apud nos uns communis Missa singulis feriis atque aliis etiam diebus, si qui Sacramento velint uti, ubi porrigitur Sacramentum his, qui petunt. Neque hic mos in Ecclesia novus est, nam veteres ante Gregorium non faciunt mentionem privatæ Missæ; de comuni Missa plurimum loquuntur. Chrysostomus ait:: [9875]1 * Cum autem extet mandatum Dei, cum mos Ecclesiæ notus: [9876]1 * 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 : [9877]1 * Cum autem nos omnes simus hujus fidei religionisque, speramus nos ab omnibus habendos, non pro hæreticis, sed pro Catholicis et Christianis, etc.: [9878]1 * Cum constet, Legem Dei propter tres causas hominibus datam esse, primo, ut externa quædam disciplina conservetur, et feri atque intractabiles homines quasi repagulis quibusdam coerceantur,:
[9879]1 * Cum ecclesiæ apud nos de nullo articulo fidei dissentiant ab Ecclesia Catholica: [9880]1 * Cum etiam V.C.M. Electoribus, Principibus et reliquis Statibus Imperii non una vice, sed sæpe clementer significaverit, et in Comitiis Spirensibus, quæ anno Domini etc. XX VI. habita sunt, ex data et præscripta forma vestræ Cæsareæ instructionis et comissionis recitari et publice prælegi fecerit: Vestram M. in hoc negocio religionis ex causis certis, quæ V.M. nomine allegatæ sunt, non velle quicquam determinare, nec concludere posse, sed apud Pontificem Romanum pro officio V.C.M. diligenter daturam operam de congregando Concilio generali. Quemadmodum : [9881]1 * Cum hominis voluntas quadruplicem habeat considerationem : [9882]1 * Cum igitur V.C.M. Electoribus, Principibus et aliis Statibus Imperii etiam hic Augustæ sub ipsa initia horum Comitiorum inter coetera proponi fecerit, quod singuli Status Imperii vigore Cæsarei edicti suam opinionem et sententiam in Germanica et Latina lingua proponere debeant atque offerre; et habita deliberatione proxima feria quarta, rursum responsum est V.C.M. nos proxima feria sexta articulos nostræ Confessionis pro nostra parte oblaturos esse::
[9883]1 * Cum igitur de jurisdictione Episcoporum quæritur, discerni debet imperium ab ecclesiastica jurisdictione. Porro secundum Evangelium, seu, ut loquuntur, de jure divino, nulla jurisdictio competit Episcopis, ut Episcopis, hoc est, his, quibus est commissum ministerium Verbi et Sacramentorum, nisi remittere peccata, item, cognoscere doctrinam, et doctrinam ab Evangelio dissentientem rejicere, et impios, quorum nota est impietas, excludere a communione Ecclesiæ, sine vi humana, sed Verbo. Hic necessario et de jure divino debent eis Ecclesiæ præstare obedientiam, juxta illud: [9884]1 * Cum igitur doctrina de fide, quam oportet in Ecclesia præcipuam esse, tam diu jacuerit ignota, quemadmodum fateri omnes necesse est, de fidei justitia altissimum silentium fuisse in concionibus, tantum doctrinam operum versatam esse in ecclesiis, nostri de fide sic admonuerunt ecclesias:: [9885]1 * Cum omnes homines in Adamo peccaverint, et rei sint facti malediction is et mortis æternæ, Deus nemini fecisset injuriam, si universum genus humanum in peccato et maledictione relinquere, ac propter peccatum damnare voluisset, juxta illa Apostoli, Totus mundus est obnoxius condemnationi Dei. : [9886]1 * Cum plenitudo temporis venisset, Deus Filium suum, æternam suam sapientiam, et gloriæ suæ substantiam misit in hunc mundum. Isque Filius, co-operante Spiritu Sancto, humanam assumpsit naturam ex feminæ, ejusdemque virginis, substantia. Atque ita editum: [9887]1 * Cum vero divina et humana naturæ personaliter, hoc est, ad constituendum unum: [9888]1 * Cum vero ipsi satisfacere, et ab ira Dei nos liberare non possimus, Deus ex immensa misericordia Filium suum unigenitum nobis Sponsorem dedit, qui, ut pro nobis satisfaceret, peccatum et maledictio in cruce pro nobis, seu vice nostra, factus est.: [9889]1 * Cum vero nobis constet, per eximiam Dei gratiam huic regno præfectum esse regem nostrum serenissimum, ad ecclesiam in eo conservandam et justitiam nobis administrandam; cujus incolumitate et bono exemplo, secundum Deum, religionis et ecclesiæ tranquillitas et securitas nitatur: sancte, ex animo, eodem adacti sacramento, eademque poena proposita pollicemur, et consignatis chirographis promittimus, sacratissimi, regis nostri incolumitatem et autoritatem in beato Christi evangelio defendendo, in libertate patriæ asserenda, in justitia administranda, in improbis puniendis, adversus hostes quoscunque internos sive externos, quovis etiam bonorum et vitæ discrimine, nos constanter propugnaturos. Ita DEUM NOSTRUM OPTIMUM MAXIMUM potentem et propitium conservatorem habeamus in mortis articulo, et adventu DOMINI NOSTRI JESU CHRISTI, cui cum Patre et Spiritu Sancto, sit omnis honos et gloria in æternum. Amen.: [9890]1 * Cyprianus aliquot locis testatur, populo sanguinem datum esse. Idem testatur Hieronymus, qui ait, sacerdotes Eucharistiæ ministrant, et sanguinem Christi populis dividunt. Imo Gelasius Papa mandat, ne dividatur Sacramentum: [9891]1 * D. Paulus vocare solet in suis Epistolis Legem Christi et Legem mentis: [9892]1 * DD. Ordinum: [9893]1 * DE ÆTERNA PRÆDESTINATIONE ET ELECTIONE DEI.: [9894]1 * DE ALIIS HÆRESIBUS ET SECTIS.: [9895]1 * DE ASCENSIONE.: [9896]1 * DE BENEFICIIS LIBERALITER ECCLESIÆ CONCESSIS.: [9897]1 * DE BONIS OPERIBUS.: [9898]1 * DE CAUSA BONORUM OPERUM.: [9899]1 * DE CEREMONIIS ECCLESIASTICIS,: [9900]1 * DE CONCILIIS GENERALIBUS, DEQUE EORUM POTESTATE, AUTORITATE ET CAUSIS CUR COGANTUR.: [9901]1 * DE CREATIONE HOMINIS.: [9902]1 * DE DEO.: [9903]1 * DE DESCENSU CHRISTI AD INFEROS.: [9904]1 * DE ECCLESIA.: [9905]1 * DE ELECTIONE.: [9906]1 * DE FIDE IN SPIRITUM SANCTUM.: [9907]1 * DE IMMORTALITATE ANIMARUM.: [9908]1 * DE INCARNATIONE JESU CHRISTI.: [9909]1 * DE JUSTITIA FIDEI CORAM DEO.: [9910]1 * DE LEGE ET EVANGELIO.: [9911]1 * DE LIBERO ARBITRIO.: [9912]1 * DE MAGISTRATU CIVILI.: [9913]1 * DE MORTE PASSIONE, ET SEPULTURA CHRISTI.: [9914]1 * DE PECCATO ORIGINALI.: [9915]1 * DE PECCATO ORIGINIS.: [9916]1 * DE PERPETUA SUCCESSIONE, INCREMENTO ET CONSERVATIONE ECCLESIÆ.:
[9917]1 * DE PERSONA CHRISTI.: [9918]1 * DE RECTA ADMINISTRATIONE SACRAMENTORUM.: [9919]1 * DE RESURRECTIONE.: [9920]1 * DE REVELATIONE PROMISSORUM.: [9921]1 * DE SACRAMENTIS.: [9922]1 * DE SCRIPTURÆ AUTORITATE.: [9923]1 * DE TERTIO USU LEGIS.: [9924]1 * Damnamus itaque omnes magistratus contemptores, rebelles, reipublicæ hostes, et seditiosos nebulones, denique omnes, quotquot officia debita præstare, vel palam, vel arte renuunt.: [9925]1 * Damnant Anabaptistas et alios,: [9926]1 * Damnant Anabaptistas, qui improbant Baptismum puerorum et affirmant pueros sine Baptismo: [9927]1 * Damnant Anabaptistas, qui negant semel justificatos posse amittere Spiritum Sanctum. Item, qui contendunt quibusdam tantam perfectionem in hac vita contingere, ut peccare non possint:
[9928]1 * Damnant Anabaptistas, qui sentiunt hominibus damnatis ac diabolis finem pænarum futurum esse. Damnant et alios, qui nunc spargunt Judaicas opiniones, quod ante resurrectionem mortuorum pii regnum mundi occupaturi sint, ubique oppressis impiis : [9929]1 * Damnant Donatistas et similes,: [9930]1 * Damnant Pelagianos et alios, qui docent, quod sine Spiritu Sancto, solis naturæ viribus possimus Deum super omnia diligere; item præcepta Dei facere, quoad substantiam actuum. Quanquam enim externa opera aliquo modo efficere natura possit, potest enim continere manus a furto, a cede: tamen interiores motus non potest efficere, ut timorem Dei, fiduciam erga Deum, castitatem, patientiam, etc.: [9931]1 * Damnant Pelagianos et alios, qui vitium originis negant esse peccatum, et, ut extenuent gloriam meriti et beneficiorum Christi, : [9932]1 * Damnant Pelagianos, qui negant peccatum originis, et sentiunt defectus illos seu concupiscentiam esse res indifferentes seu poenas tantum, nec esse res sua natura domnatas, et somniant hominem legi Dei satisfacere posse, et propter hanc propriam obedientiam coram Deo justum pronunciari.: [9933]1 * Damnant igitur illos, qui docent, quod Sacramenta ex opere operato justificent, nec docent fidem requiri in usu Sacramentorum, quæ credat remitti peccata.: [9934]1 * Damnant omnes hæreses, contra hunc articulum exortas, ut Manichæos, qui duo principia ponebant, Bonum et Malum, item Valentinianos, Arianos, Eunomianos, Mahometistas et omnes horum similes. Damnant et Samosatenos, veteres et neotericos,: [9935]1 * Daniel.: [9936]1 * De: [9937]1 [9938]2 [9939]3 [9940]4 [9941]5 [9942]6 [9943]7 [9944]8
[9945]9 [9946]10 [9947]11 [9948]12 [9949]13 [9950]14 [9951]15
[9952]16 [9953]17 [9954]18 [9955]19 [9956]20 [9957]21 [9958]22
[9959]23 [9960]24 [9961]25 [9962]26 [9963]27 [9964]28 * De : [9965]1 [9966]2 * De æterno Dei Decreto.: [9967]1 * De Adoptione.: [9968]1 * De Baptismo: [9969]1 * De Baptismo docent, quod sit necessarius ad salutem, quodque per Baptismum offeratur gratia Dei; et quod pueri: [9970]1 * De Baptismo.: [9971]1 * De Coena Domini: [9972]1 * De Coena Domini docent, quod corpus et sanguis [wahrer Leib und Blut] Christi vere adsint: [9973]1 * De Coena Domini.: [9974]1 * De Censuris Ecclesiasticis: [9975]1 * De Christo Mediatore.: [9976]1 * De Communione Sanctorum: [9977]1 * De Confessione docent, quod absolutio privata in Ecclesiis retinenda : [9978]1 * De Coniugio Sacerdotum.: [9979]1 * De Conjugio et Divortio: [9980]1 * De Creatione.: [9981]1 * De Deo et Sacro-sancta Trinitate.: [9982]1 * De Deo sic sentimus, : [9983]1 * De Deo, ejus unitate ac trinitate.: [9984]1 * De Descensu Christi ad Inferos.: [9985]1 * De Ecclesiæ autoritate.: [9986]1 * De Ecclesia: [9987]1 * De Ecclesia.: [9988]1 * De Fide in Sacrosanctam Trinitatem.: [9989]1 * De Fide salvifica: [9990]1 * De Hominis Iustificatione.: [9991]1 * De Jesu Christo vero Deo et homine, unico mundi Salvatore.: [9992]1 * De Juramentis, votisque licitis: [9993]1 * De Justificatione: [9994]1 * De Lapsis post Baptismum.: [9995]1 * De Lege Dei: [9996]1 * De Libero Arbitrio.: [9997]1 * De Libertate Christiana deque Libertate Conscientiæ: [9998]1 * De Magistratu Civili: [9999]1 * De Persona Christi, : [10000]1 * De Persona Christi.: [10001]1 * De Prædestinatione et Æterna Providentia Dei.: [10002]1 * De Prædestinatione et Electione.: [10003]1 * De Prædestinatione et Providentia Dei.: [10004]1 * De Providentia.: [10005]1 * De Purgatorio.: [10006]1 * De S. Baptismo.: [10007]1 * De Sacra Coena.: [10008]1 [10009]2 * De Sacramentis: [10010]1 * De Sacramentis.: [10011]1 * De Sacro Baptismo.: [10012]1 * De Sanctificatione: [10013]1 * De Scriptura S., vero Dei verbo.: [10014]1 * De Scriptura Sacrosancta.: [10015]1 * De Spiritu sancto.: [10016]1 * De Synodis et Conciliis: [10017]1 * De Veteri Testamento.: [10018]1 * De Vtraque Specie.: [10019]1 * De adoratione, cultu et invocatione Dei per unicum mediatorem Jes. Chr.: [10020]1 * De autoritate Conciliorum Generalium.: [10021]1 * De bonis Operibus.: [10022]1 * De bonis ecclesiæ.: [10023]1 * De bonis operibus: [10024]1 * De coelibatu, conjugio, et oeconomia.: [10025]1 * De coena Domini docent quod cum pane et vino vere exhibeantur corpus et sanguis Christi vescentibus in Coena Domini.: [10026]1 * De coetibus sacris et ecclesiasticis.: [10027]1 * De catechesi et ægrotantium consolatione vel visitatione.: [10028]1 * De catholica et sancta Dei ecclesia, et unico capite ecclesiæ.:
[10029]1 * De causa peccati docent, quod tametsi Deus creat et conservat naturam, tamen causa peccati est voluntas malorum, videlicet diaboli et impiorum, quæ non adjuvante Deo avertit se a Deo, sicut Christus ait: [10030]1 * De certitudine gratiæ et salutis: [10031]1 * De ciuilibus Magistratibus.: [10032]1 * De creatione rerum omnium, de angelis, diabolo, et homine.:
[10033]1 * De cultu Sanctorum docent, quod memoria Sanctorum proponi potest, ut imitemur fidem eorum et bona opera juxta vocationem; ut Cæsar imitari potest exemplum Davidis in bello gerendo ad depellendos Turcas a patria. Nam uterque Rex est. Sed Scriptura non docet invocare Sanctos, seu petere auxilium a Sanctis; quia unum Christum nobis proponit mediatorem, propitiatorium, pontificem et intercessorem. Hic invocandus est, et promisit, se exauditurum esse preces nostras, et hunc cultum maxime probat, videlicet, ut invocetur in omnibus afflictionibus : [10034]1 * De cultu religioso et de Sabbato.: [10035]1 * De eo, quinam habendi sint, vel: [10036]1 * De evangelio Jes. Chr., de promissionibus item, spiritu et litera.:
[10037]1 * De foedere Dei cum nomine.: [10038]1 * De feriis, jejuniis, ciborumque delectu.: [10039]1 * De hac æterna et immutabili sui ad salutem electione, electi suo tempore, variis licet gradibus et dispari mensura, certiores redduntur, non quidem arcana et profunditates Dei curiose scrutando; sed fructus electionis infallibiles, in verbo Dei designatos, ut sunt vera in Christum fides, filialis Dei timor, dolor de peccatis secundum Deum, esuries et sitis justitiæ, etc., in sese cum spirituali gaudio et sancta voluptate observando.:
[10040]1 * De hac electorum ad salutem custodia, vereque fidelium in fide perseverantia, ipsi fideles certi esse possunt, et sunt pro mensura fidei, qua certo credunt se esse et perpetuo mansuros vera et viva Ecclesiæ membra, habere remissionem peccatorum, et vitam æternam.:
[10041]1 * 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.: [10042]1 * De hoc negotio hæc est fides, doctrina et confessio nostra: quod videlicet hominis intellectus et ratio in rebus spiritualibus prorsus sint cæca, nihilque propriis viribus intelligere possint. Sicut scriptum est: [10043]1 * De hominis lapsu, de peccato ejusque poena.: [10044]1 * De idolis v. imaginibus Dei, Christi et Divorum.: [10045]1 * De interpretandis Scripturis S. et de patribus, conciliis et traditionibus.: [10046]1 * De lapsu hominis et peccato, et de causa peccati.: [10047]1 * De lege Dei.: [10048]1 * De libero arbitrio docent, quod humana voluntas habeat aliquam libertatem ad efficiendam civilem justiciam et deligendas res rationi subjectas. Sed non habet vim sine Spiritu Sancto efficiendæ justiciæ Dei seu justiciæ spiritualis, quia animalis homo non percipit ea, quæ sunt Spiritus Dei: [10049]1 * De libero arbitrio, adeoque viribus hominis.: [10050]1 * De libero arbitrio.: [10051]1 * De magistrate.: [10052]1 * De ministris ecclesiæ, ipsorumque institutione, et officiis.:
[10053]1 * De ordine Ecclesiastico: [10054]1 * De poenitentia docent, quod lapsis post Baptismum contingere posit remissio peccatorum, quocunque tempore cum convertuntur : [10055]1 * De poenitentia et conversione hominis.: [10056]1 * De perseverantia Sanctorum: [10057]1 * De prædestinatione Dei, et electione sanctorum.: [10058]1 * De precibus ecclesiæ, cantu et horis canonicis.: [10059]1 * De providentia Dei.: [10060]1 * De rebus civilibus docent, quod legitimæ ordinationes civiles sint bona opera Dei, quod Christianis liceat gerere Magistratus, exercere judicia, judicare res ex Imperatoriis et aliis præsentibus legibus supplicia jure constituere,: [10061]1 * De resipiscentia ad vitam: [10062]1 * De ritibus Ecclesiasticis: [10063]1 * De ritibus, cærimoniis et mediis.: [10064]1 * De sacra coena Domini. : [10065]1 * De sacramentis ecclesiæ Christi.: [10066]1 * De sancto baptismo.: [10067]1 * De sepultura fidelium, curaque pro mortuis gerenda, de purgatorio et adparitione spirituum.: [10068]1 * De statu hominum post mortem, deque resurrectione mortuorum:
[10069]1 * De ultimo judicio: [10070]1 * De unica Christi oblatione in Cruce perfecta.: [10071]1 * De usu Sacramentorum docent, quod Sacramenta instituta sint, non modo ut sint notæ professionis inter homines, sed magis ut sint signa et testimonia voluntatis Dei erga nos, ad excitandam et confirmandam fidem in his, qui utuntur, proposita. Itaque utendum est Sacramentis ita, ut fides accedat, quæ per Sacramenta exhibentur et ostenduntur.: [10072]1 * De vera: [10073]1 * De vocatione efficaci: [10074]1 * Decalogus: [10075]1 * Dei Verbo quod in alia Scripturæ parte continetur, pugnaverit, luce clarius est, eam nec esse veram explicationem, nec mentem Spiritus Sancti, quantumvis eam concilia, regna, et nationes probaverint ac receperint. Nos enim nullam interpretationem recipere aut admittere audemus, quæ pugnet aut cum aliquo ex præcipuis fidei nostræ capitibus, aut cum perspicua Scriptura, aut cum caritatis regula.:
[10076]1 * Dei et verus cultus Dei, cum audiunt homines, solos monachos esse in statu perfectionis, quia perfectio Christiana est serio timere Deum, et rursus concipere magnam fidem, et confidere propter Christum, quod habeamus Deum placatum, petere a Deo, et certo expectare auxilium in omnibus rebus gerendis, juxta vocationem; interim foris diligenter facere bona opera, et servire vocationi. In his rebus est vera perfectio et verus cultus Dei, non est in cælibatu, aut mendicitate, aut veste sordida.: [10077]1 * Dei gratia:, gratuita illa et speciali; a nulla autem re in homine prævisa;: [10078]1 * Dei, qui, lege lata, quid fieri vellet diserte cavit. Contra, ea opera dicimus mala, non modo quæ aperte cum verbo Dei pugnant; sed ea etiam quæ in rebus quæ ad pietatem ac Dei cultum spectant, nullum aliud habent firmamentum, nisi ab hominis opinione et commento; hujus enim generis opera Deus ab initio usque semper rejecit et adversatus est, uti ex : [10079]1 * Deinde promissiones diuinas sic amplecti oportet, ut nobis in Sacris literis generaliter propositæ sunt: ut Dei voluntas in nostris actionibus ea sequenda est,: [10080]1 * Deinde, cur obligationem exaggerant adversarii seu effectum voti, cum interim de ipsa voti natura sileant, quod debet esse in re possibili,: [10081]1 * Deo, sed amplius etiam, quia servaret non modo præcepta, sed etiam consilia Evangelica. Ita persuadebant monasticam professionem longe meliorem esse baptismo, vitam monasticam plus mereri, quam vitam magistratuum, vitam pastorum et similium, qui in mandatis Dei sine facticiis religionibus suæ vocationi serviunt.: [10082]1 * Deus æterno et immutabili decreto in Christo Jesu Filio suo, ante jacta mundi fundamenta, statuit ex genere humano in peccatum prolapso, eos in Christo, propter Christum, et per Christum salvare, qui per gratiam Spiritus Sancti in eundem Filium suum credituri, inque ea ipsa fide et obedientia fidei, per eandem gratiam, usque ad finem essent perseveraturi; contra vero contumacio et incredulos, sub peccato et ira relinquere et condemnare, tanquam a Christo alienos; juxta verbum Evangelii :
[10083]1 * Deus enim non modo Adami et Hevæ corpus et animam ante lapsum, verum etiam corpora et animas nostras post lapsum creavit; etsi hæc jam aunt corrupta. : [10084]1 * Deus enim, qui dives est misericordia, ex immutabili electionis proposito, Spiritum Sanctum, etiam in tristibus lapsibus, a suis non prorsus aufert, nec eousque eos prolabi sinit, ut gratia adoptionis, justificationis statu excidant, aut peccatum ad mortem, sive in Spiritum Sanctum committant, et ab eo penitus deserti in exitium æternum sese præcipitent.: [10085]1 * Deus justificatos omnes dignatur in filio suo unigenito Jesu Christo, et propter eundem participes facere gratiæ Adoptionis;:
[10086]1 * Deus non tantum est summe misericors, sed etiam summe justus. Postulat autem ejus justitia (prout se in verbo revelavit), ut peccata nostra, adversus infinitam ejus majestatem commissa, non tantum temporalibus, sed etiam æternis, tum animi, tum corporis, poenis puniantur: quas poenas effugere non possumus, nisi justitiæ Dei satisfiat.: [10087]1 * Deuteronom.: [10088]1 * Deuteronomium.: [10089]1 * 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.: [10090]1 * Divinæ Scripturæ doctrina sufficit ad salutem.: [10091]1 * Divini prædicatio, per quod Verbum Deus ipse sese nobis revelavit, quemadmodum scripta Prophetarum et Apostolorum nobis indicant; proximum indicium est, legitima sacramentorum: [10092]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. :
[10093]1 * Doctrina Romanensium de Purgatorio, de Indulgentijs, de veneratione et adoratione tum Imaginum tum Reliquiarum, nec non de inuocatione Sanctorum, res est futilis, inaniter conficta, et nullis Scripturarum testimonijs innititur, imo verbo Dei contradicit.:
[10094]1 * Dominus coelum, terramque, mare et quicquid in illis continetur: septimo vero die requievit; quamobrem benedixit Dominus diei Sabbati, eumque sanctificavit.: [10095]1 * Dominus nobis peccata remittit, ex mera gratia, absque ullo respectu præcedentium, præscentium, aut consequentium nostrorum operum, dignitatis, aut rneriti. Ille enim donat atque imputat nobis justitiam obedientiæ Christi; propter eam, justitiam, a Deo in gratiam recipimur, et justi reputamur.: [10096]1 * Dominus vero Jesus ipse testificatur de diabolo: Ille, : [10097]1 * Duo à Christo Domino nostro in Euangelio instituta sunt Sacramenta, scilicet Baptismus et Coena Domini.: [10098]1 * E quæstione qualibet utriusque catechismi repetitum dedimus in responsione quantum responsionem quamlibet reddat propositionem integram, sive sententiam absolutam. Eo nempe consilio ut discenti ulterius utilis esse possit, quoties occasio tulerit, ad cognitionis ac pietatis incrementum, vel extra catechisandi rationem.: [10099]1 * EDICTUM IMPERATORIUM.: [10100]1 * EPITOME ARTICULORUM: [10101]1 * Ea est hominis post lapgum Adæ conditio, ut sese naturalibus suis viribus et bonis operibus ad fidem et invocationem Dei conuertere ac præparare non possit: Quare absque gratia Dei, quæ per Christum est, nos præueniente, ut uelimus, et cooperante dum volumus, ad:
[10102]1 * Eadem: [10103]1 * Eadem hæc electio facta est non ex prævisa fide, fideique obedientia, sanctitate, aut alia aliqua bona qualitate et dispositione, tanquam caussa seu conditione in homine eligendo prærequisita, sed ad fidem, fideique obedientiam, sanctitatem, etc. Ac proinde electio est fons omnis salutaris boni: unde fides, sanctitas, et reliqua dona salvifica, ipsa denique vita æterna, ut fructus et effectus ejus profluunt, secundum illud Apostoli: Elegit nos (non quia eramus, sed) ut essemus sancti et inculpati in conspectu ejus in charitate. : [10104]1 * Eandem humanam nostram naturam : [10105]1 * Ecclesiæ magno consensus : [10106]1 * Ecclesia Christi visibilis. est coetus fidelium, in quo uerbum Dei purum prædicatur, et sacramenta, quoad ea quæ necessario exiguntur, iuxta Christi institutum recte administrantur.: [10107]1 * Ecclesiastes.: [10108]1 [10109]2 * Editio: [10110]1 * Edvardus: [10111]1 * Ei qui Christo vera fide insiti, ac per consequens vivificantis ejus Spiritus participes facti sunt, abunde instructi sunt viribus, quibus adversus Satanam, peccatum, Mundum, suamque carnem possint pugnare, atque adeo etiam victoriam ab iis referre; semper tamen:
[10112]1 * Elenchus: [10113]1 * Ephesios.: [10114]1 * Epilogus: [10115]1 * Episcopis, Presbyteris, et Diaconis, nullo mandato diuino :
[10116]1 * Epist. ad Hebræos.: [10117]1 * Ernestus: [10118]1 * Ernestus ab Aylva, Ordinum Frisian Consiliarius, Orientalis Dongriæ Grietmannus: [10119]1 * Ernestus ab Harinxma, Consiliarius primarius in Curia Provinciali Frisiæ: [10120]1 * Error: [10121]1 [10122]2 * Errores: [10123]1 [10124]2 * Esdræ.: [10125]1 * Est autem electio immutabile Dei propositum, quo ante jacta mundi fundamenta ex universo genere humano, ex primæva integritate in peccatum et exitium sua culpa prolapso, secundum liberrimum voluntatis suæ beneplacitum, ex mera gratia, certam quorundam hominum multitudinem, aliis nee meliorum, nec digniorum, sed in communi miseria cum aliis jacentium, ad salutem elegit in Christo, quem etiam ab æterno Mediatorem et omnium electorum caput, salutisque fundamentum constituit; atque ita eos ipsi salvandos dare, et ad ejus communionem per verbum et Spiritum suum efficaciter vocare ac trahere; seu vera et ipsum fide donare, justificare, sanctificare, et potenter in Filii sui communione custoditos tandem glorificare decrevit, ad demonstrationem suæ misericordiæ, et laudem divinarum gloriosæ suæ gratiæ, sicut scriptum est: Elegit nos Deus in Christo, ante jacta mundi fundamenta, ut essemus sancti et inculpati in conspectu ejus, cum charitate; qui prædestinavit nos quos adoptaret in filios, per Jesum Christum, in sese, pro beneplacito voluntatis suæ, ad laudem gloriosæ suæ gratiæ, qua nos gratis sibi acceptos fecit in illo dilecto. : [10126]1 * Esther.: [10127]1 * Et Filius Dei unione personali illam humanam naturam, sed sine peccato, assumsit, et non alienam, sed nostram carnem sibi adjungens arctissime copulavit, ejusque assumtæ carnis ratione vere frater noster factus est; ut Scriptura testatur : [10128]1 * Et Illustribus ac Amplissirnis DD. Delegatis a Secretis,: [10129]1 * Et ad veram unitatem Ecclesiæ satis est consentire de doctrina Evangelii et administratione Sacramentorum. Nec necesse est ubique esse similes traditiones humanas, seu ritus aut ceremonias, ab hominibus institutas. Sicut inquit Paulus: [10130]1 * Et dum de commemoratis illis vocabulis disputatum est, tandem etiam de reipsa fuit disceptatum. Alii enim contenderunt, Legem apud Christianos prorsus non ease docendam, sed tantummodo doctrina Evangelii homines ad bona opera invitandos esse: alii hanc opinionem impugnarunt.: [10131]1 * Et ex hac confusione maxima bella, maximi motus extiterunt, dum Pontifices, freti potestate clavium, non solum novos cultus instituerunt reservatione casuum, violentis excommunicationibus conscientias oneraverunt, sed etiam regna mundi transferre et imperatoribus adimere imperium conati sunt.: [10132]1 * Et ex talibus lapidibus super : [10133]1 * Et loquebar de testimoniis tuis in conspectu Regum, et non confundebar.--: [10134]1 * Et non modo Paulus præcipit: [10135]1 * Et quæ ejus generis sunt alia plurima, quæ Ecclesiæ Reformatæ non solum non agnoscunt, sed etiam toto pectore detestantur. Quare quotquot nomen Servatoris nostri Jesu Christi pie invocant, eos Synodus hæc Dordrechtana per nomen Domini obtestatur, ut de Ecclesiarum Reformatarum fide, non ex coacervatis hinc inde calumniis, vel etiam privatis nonnullorum, tum veterum tum recentium doctorum dictis, sæpe etiam aut mala fide citatis, aut corruptis, et in alienum sensum detortis, sed ex publicis ipsarum Ecclesiarum Confessionibus, et ex hac orthodoxæ doctrinæ declaratione, unanimi omnium et singulorum totius Synodi membrorum consensu firmata, judicent. Calumniatores deinde ipsos serio monet, viderint quam grave Dei. judicium sint subituri, qui contra tot Ecclesias, contra tot Ecclesiarum Confessiones, falsum testimonium dicunt, conscientias infirmorum turbant, multisque vere fidelium societatem suspectam reddere satagunt.: [10136]1 * Et quamvis in alterutro Catechismo substantia doctrinæ in compendia illo {Symbolo apostolico vulgo dicto) comprehensæ plene ac perfecte exhibeatur, adeo quidem ut nulla supersit necessitas symbolum ipsum inserendi: nihilominus tamen hic illud subnectendum esse duximus; non perinde quasi aut ab ipsis Apostolis fuerit concinnatum, aut pariter cum decalogo, ac oratione Dominica pro Scriptura canonica haberi debeat:: [10137]1 * Et quia hæc religionis causa etiam ad Laicos, quos vocant, spectat, eorumque perpetua salus agitur: profitemur publice, nos etiam amplecti : [10138]1 * Et sane hodie Dominus animus et corpora nostra creaturas et opus suum esse agnoscit, sicut scriptum est : [10139]1 * Et, si quando pro vocabulo justificationis vocabula regenerationis et vivificationis usurpantur : [10140]1 * Etiam veni Domine Jesu.: [10141]1 * Etsi Cingliani Doctores non in eorum Theologorum numero, qui Augustanam Confessionem agnoscunt et profitentur: [10142]1 * Etsi autem illa potentia Dei vere fideles in gratia confirmantis et conservantis, major est, quam quæ a carne superari possit; non semper tamen conversi ita a Deo aguntur et moventur, ut non possint in quibusdam actionibus particularibus a ductu gratiæ, suo vitio, recedere, et a carnis concupiscentiis seduci, iisque obsequi. Quapropter ipsis perpetuo est vigilandum et orandum, ne in tentationes inducantur. Quod cum non faciunt, non solum a carne, mundo, et Satana, in peccata etiam gravia et atrocia abripi possunt, verum etiam interdum justa Dei permissione abripiuntur. Quod tristes Davidis, Petri, aliorumque sanctorum lapsus, in sacra Scriptura descripti, demonstrant.: [10143]1 * Etsi enim Christum, ut Salvatorem, a se repellunt, tamen eundem, licet maxime inviti, ut severum Judicem, admittere coguntur. Is vero non minus præsens judicium suum in convivis illis impoenitentibus exercet, quam præsens consolationem et vitam in cordibus vere credentium et dignorum convivarum operatur.: [10144]1 * Etsi igitur concio illa de passione et morte Christi Filii Dei, severitatis et terroris plena est, quæ iram Dei adversus peccata ostendit, unde demum homines ad Legem Dei propius adducuntur, postquam velum illud Moisis ablatum est, ut tandem exacte agnoscant, quanta videlicet Dominus in Lege sua a nobis exigat, quorum, nihil nos præstare possumus, ita, ut universam nostram justitiam in solo Christo quærere oporteat:: [10145]1 * Evangelium secundem: [10146]1 * Ex: [10147]1 [10148]2 [10149]3 [10150]4 [10151]5 [10152]6 [10153]7
[10154]8 [10155]9 [10156]10 [10157]11 [10158]12 [10159]13 [10160]14
[10161]15 [10162]16 * Ex : [10163]1 [10164]2 [10165]3 [10166]4 [10167]5 [10168]6 * Ex 2: [10169]1 * Ex Cod. Justin. Imper.: [10170]1 * Ex controversia superiore de Coena Domini inter sinceros Theologos Augustanæ Confessionis, et Calvinistas, qui alios etiam quosdam Theologos perturbarunt, dissensio orta est de persona Christi, de duabus in Christo naturis, et de ipsarum proprietatibus.: [10171]1 * Ex hac persuasione de traditionibus multa incommoda in Ecclesia secuta sunt. Primo, obscurata est doctrina de gratia et justitia fidei, quæ es præcipua pars Evangelii, et quam maxime oportet, extare et eminere in Ecclesia, ut meritum Christi bene cognoscatur, et fides, quæ credit remitti peccata propter Christum, longe supra opera collocetur. Quare et Paulus in hunc locum maxime incumbit, legem et traditiones humanas : [10172]1 * Ex his, quæ a nobis allata sunt, discrimen inter corruptam naturam, et inter corruptionem, quæ naturæ infixa est, et per quam natura est corrupta, facile agnosci potest.: [10173]1 * Ex hujus electionis sensu et certitudine, filii Dei majorem indies sese coram Deo humiliandi, abyssum misericordiarum ejus adorandi, seipsos purificandi, et eum, qui ipsos prior tantopere dilexit, vicissim ardenter diligendi, materiam desumunt: tantum abest, ut hac electionis doctrina atque ejus meditatione in mandatorum divinorum observatione segniores, aut carnaliter securi, reddantur. Quod iis justo Dei judicio solet accidere, qui de electionis gratia, vel temere præsumentes, vel otiose et proterve fabulantes, in viis electorum ambulare nolunt.: [10174]1 * Excommunicati uitandi sunt.: [10175]1 * Excusum Londini apud REGINALDVM: [10176]1 * Exhibita Invictissimo Imperatori Carolo V. Cæsari Augusto in Comiciis Augustæ. Anno MDXXX.: [10177]1 * Exod. xx: [10178]1 * Exodus.: [10179]1 [10180]2 * Exposita doctrina orthodoxa, Synodus rejicit errores eorum::
[10181]1 [10182]2 * Exposita doctrina orthodoxa, rejicit Synodus errores eorum::
[10183]1 * Extant prodigiosæ disputationes de mutatione legis, de ceremoniis novæ legis, de mutatione Sabbati, quæ omnes ortæ sunt: [10184]1 * Exurge Domine, et confundantur inimici tui. Fugiant a facie :
[10185]1 * Ezechiel.: [10186]1 * Ezra.: [10187]1 * FIDEI & DOCTRINÆ: [10188]1 * Facile autem possent Episcopi legitimam obedientiam retinere, si non urgerent servare traditiones, quæ bona conscientia servari non possunt. Nunc imperant cælibatum, nullos recipiunt, nisi jurent se puram Evangelii doctrinam nolle docere. Non petunt Ecclesiæ, ut Episcopi honoris sui jactura sarciant concordiam, quod tamen decebat bonos Pastores facere. Tantum petunt, ut injusta onera remittant, quæ nova sunt, et præter consuetudinem Ecclesiæ Catholicæ: [10189]1 * Facultates & bona Christianorum non sunt communia quoad ius & possessionem, vt quidam Anabaptistæ falso iactant. Debet tamen quisque de hijs quæ possidet, pro facultatum ratione, pauperibus eleemosynas benigne distribure.: [10190]1 * Falsæ doctrinæ de hoc Articulo rejectio.: [10191]1 [10192]2 * Falsæ doctrinæ rejectio.: [10193]1 * Falsa doctrina, superiori repugnans.: [10194]1 * Falsa et erronea doctrina: [10195]1 [10196]2 [10197]3 * Falso accusantur Ecclesiæ nostræ, quod Missam aboleant; retinetur enim Missa, apud nos, et summa reverentia celebratur. Servantur et usitatæ ceremoniæ fere omnes, præterquam quod Latinis cantionibus :
[10198]1 * Falso accusantur nostri, quod bona opera prohibeant. Nam scripta eorum, quæ extant de decem præceptis, et alia simili argumento testantur, quod utiliter docuerint de omnibus vitæ generibus et officiis, quæ genera vitæ, quæ opera in qualibet vocatione Deo placeant. De quibus rebus olim parum docebant Concionatores, tantum puerilia et non necessaria opera urgebant, ut certas ferias, certa jejunia, fraternitates, peregrinationes, cultus Sanctorum, rosaria, monachatum et similia. Hæc adversarii nostri admoniti nunc dediscunt, nec perinde prædicant hæc inutilia opera, ut olim. Preterea incipient fidei mentionem facere, de qua olim mirum erat silentium. Docent nos non tantum operibus justificari, sed conjungunt fidem : [10199]1 * Fatemur item et pro certo tenemus, quod sanctissimas Deus leges homini dederit, quæ non modo vetent opera omnia quæ divinam ejus offendunt majestatem; sed ea jubeant quibus gaudet, quæque se remuneraturum pollicetur. Eorum autem operum duo sunt genera; altera ad Dei referuntur honorem, altera ad proximi utilitatem: utraque fidem et authoritatem assumunt ex voluntate Dei nobis revelata. Deum venerari, honore prosequi, eum in omni labore et molestia invocare, sanctum nomen ejus revereri, verbum audire, audito parere, communione sacramentorum ejus uti; hæc sunt quæ priore tabula præcipiuntur opera. At patrem, matrem, reges, magistratus, omnesque qui jus et potestatem in nos habent, honore afficere; eos amare, iis opitulari, dictis, factis audientes esse, quoties cum Dei præceptis non pugnant; vitæ bonorum adesse, tyrannidem opprimere, ab infirmioribus vim improborum defendere, corpus nostrum sanctum ac purum servare, sobrieque et temperanter vivere, in omnibus dictis factisque jure æquabili cum omnibus uti, et omnem proximi: [10200]1 * 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.: [10201]1 * Franciscus: [10202]1 * Fredericus van: [10203]1 * Fuit enim hoc Dei Patris liberrimum consilium, et gratiosissima voluntas atque intentio, ut mortis pretiosissimæ Filii sui vivifica et salvifica efficacia sese exereret in omnibus electis, ad eos solos fide justificante donandos, et per eam ad salutem infallibiliter perducendos: hoc est, voluit Deus, ut Christus per sanguinem crucis (quo novum foedus confirmavit) ex omni populo, tribu, gente, et lingua, eos omnes et solos, qui ab æterno ad salutem electi, et a Patre ipsi dati sunt, efficaciter redimeret, fide (quam, ut et alia Spiritus Sancti salvifica dona, ipsis morte sua acquisivit) donaret, ab omnibus peccatis, tum originali, tum actualibus, tam post, quam ante fidem commissis sanguine suo mundaret, ad finem usque fideliter custodiret, tandemque absque omni labe et macula gloriosos coram se sisteret.: [10204]1 * Galatas.: [10205]1 * Generalia Concilia sine iussu et uoluntate principum congregari non possunt, et vbi conuenerint, quia ex hominibus constant, qui non omnes spiritu et uerbis Dei reguntur, et errare possunt, et interdum errarunt, etiam in hijs quæ ad normam pietatis pertinent: ideo quæ ab illis constituuntur, : [10206]1 * Genesis: [10207]1 * Genesis.: [10208]1 * Georgius: [10209]1 * Gerardus de: [10210]1 * Gratiam et Pacem a Deo: [10211]1 * Hæc Dei gratia est principium, progressus et complimentum omnis boni; adeo quidem ut ne ipse quidem regenitus absque præcedente sive præveniente ista, excitante, prosequente et cooperante gratia, bonum cogitare, velle, aut peragere possit, ullisve ad malum tentationibus resistere, ita ut omnia bona opera actionesque, quas quis cogitando potest adsequi, gratiæ Dei in Christo adscribenda sint. Coeterum, quod ad modum operationis ejus gratiæ attinet, non est ille irresistibilis, quandoquidem scriptum est de multis, quod : [10212]1 * 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: [10213]1 * Hæc doctrina de fide ubique in Paulo tractatur : [10214]1 * 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.: [10215]1 * Hæc electio non est multiplex, sed una et eadem omnium salvandorum in Vetere et Novo Testamento, quandoquidem Scriptura unicum prædicat beneplacitum, propositum, et consilium voluntatis Dei, quo nos ab æterno elegit et ad gratiam et ad gloriam; et ad salutem et ad viam salutis, quam præparavit ut in ea ambulemus.: [10216]1 * Hæc fere summa est doctrinæ apud nos, in qua cerni potest, nihil inesse, quod discrepet a Scripturis, vel ab Ecclesia Catholica,:
[10217]1 * Hæc ideo recitavimus nihil odiose exaggerantes, ut melius intelligi : [10218]1 * Hæc igitur veneranda Synodus (: [10219]1 * Hæc ille : [10220]1 * Hæc mors Filii Dei est unica et perfectissima pro peccatis victima et satisfactio, infiniti valoris et pretii, abunde sufficiens ad totius mundi peccata expianda.: [10221]1 * Hæc nostra fides, ejusque certitudo, non a carne et sanguine proficiscitur, hoc est, a nulla quæ in nobis est vi et potentia naturali, sed ab inspiratione et instinctu Sancti Spiritus, quem nos item Deum confitemur æqualem Patri et Filio: qui nos sanctificat, qui omnem in nobis veritatem operatur, sine quo perpetuo maneremus inimici Deo, et : [10222]1 * Hæc potestas tantum exercetur docendo seu prædicando verbum, et porrigendo Sacramenta, vel multis vel singulis juxta vocationem, quia conceduntur non res corporales, sed res æternæ, justitia æterna, Spiritus Sanctus, vita æterna. Hæc non possunt contingere nisi per ministerium verbi et Sacramentorum; sicut Paulus dicit:
[10223]1 * Hæc prorsus nova est hæresis, quæ antehac Ecclesiis Christi ignota fuit, eorum videlicet, qui opinantur, docent et profitentur, non esse unicam tantum divinam et æternam Patris, Filii, et Spiritus Sancti essentiam: sed quemadmodum Pater, Filius, et Spiritus Sanctus tres sunt distinctæ persona, ita unamquamque personam habere distinctam, et a reliquis personis Divinitatis separatam essentiam. Et horum alii sentiunt, quod singulæ personæ in singulis essentiis æquali sint potestate, sapientia, majestate, et gloria: sicut alias tres numero differentes homines, ratione essentiæ suæ, sunt a se invicem disjuncti et separati. Alii sentiunt tres illas personas et essentias ita inæquales esse, ratione essentiæ et proprietatum, ut solus Deus Pater verus sit Deus.: [10224]1 * Hæc totidem verbis dicit Augustinus lib. III. Hypognosticon: Esse fatemur liberum arbitrium omnibus hominibus, habens quidem judicium rationis, non per quod sit idoneum in iis, quæ ad Deum pertinent, sine Deo aut inchoare : [10225]1 * Hæc vitia multo ante reprehenderunt in Ecclesia homines pii et eruditi. Itaque nostri ad consolandas conscientias coacti sunt ostendere discrimen ecclesiasticæ potestatis et potestatis gladii, et docuerunt utramque propter mandatum Dei religiose venerandam et honore afficiendam esse, tanquam summa Dei beneficia in terris.:
[10226]1 * Habet Ecclesia Ritus statuendi ius, et in fidei controuersijs autoritatem, quamuis Ecclesiæ non licet quicquam instituere, quod verbo Dei scripto aduersetur, nec unum scripturæ locum sic exponere potest, ut alteri contradicat. Quare licet Ecclesia sit diuinorum librorum testis et conseruatrix, attamen vt aduersus eos nihil decernere, ita præter illos nihil credendum de necessitate salutis debet obtrudere.: [10227]1 * Habito Dordrechti Anno MDCXVIII. et MDCXIX. Cui plurimi insignes Theologi Reformatarum Ecclesiarum Magnæ Britanniæ, Germaniæ, Galliæ, interfuerunt, de Quinque Doctrinæ. Capitibus in Ecclesiis Belgicis Controversis: promulgatum VI. Maii MDCXIX.: [10228]1 * Habucuc.: [10229]1 * 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 : [10230]1 * Haggæus.: [10231]1 * Hanc de vere credentium ac sanctorum perseverantia, ejusque certitudine, doctrinam, quam Deus ad nominis sui gloriam, et piarum animarum solatium, in verbo suo abundantissime revelavit, cordibusque fidelium imprimit, caro quidem non capit, Satanas odit, mundus ridet, imperiti et hypocritæ in abusum rapiunt, spiritusque erronei oppugnant; sed sponsa Christi ut inæstimabilis pretii thesaurum tenerrime semper dilexit, et constanter propugnavit: quod ut porro faciat procurabit Deus, adversus quem nec consilium valere, nec robur ullum prævalere potest. Cui soli Deo, Patri, Filio, et Spiritui Sancto sit honor et gloria in sempiternum. Amen.: [10232]1 * Hanc gratiam Deus: [10233]1 * Henkicus: [10234]1 * Henricus van: [10235]1 * Hester.: [10236]1 * Hi sunt præcipui articuli, qui videntur habere controversiam. Quanquam enim de pluribus abusibus dici poterat, tamen, ut fugeremus prolixitatem, præcipua complexi sumus, ex quibus coetera facile judicari possunt. Magnæ querelæ fuerunt de indulgentiis, de peregrinationibus, de abusu excommunicationis.: [10237]1 * Hic cultus delectat Deum, tails usus Sacramenti alit pietatem erga Deum. Itaque non videntur apud adversarios Missæ majore religione fieri, quam apud nos.: [10238]1 * Hic objiciunt adversarii, quod nostri prohibeant disciplinam et mortificationem carnis, sicut Jovinianus. Verum aliud deprehendetur ex scriptis nostrorum. Semper enim docuerunt de cruce, quod Christianos oporteat tollerare afflictiones. Hæc est vera, seria et non simulata mortificatio, variis afflictionibus exerceri et crucifigi cum Christo. Insuper docent, quod quilibet Christianus debeat se corporali disciplina aut corporalibus exercitiis et laboribus sic exercere et cærcere, ne saturitas aut desidia estimulet ad peccandum, non ut per illa exercitia mereamur gratiam, aut satis faciamus pro peccatis. Et hanc corporalem disciplinam oportet semper urgere, non solum paucis et constitutis diebus. Sicut Christus præcipit : [10239]1 * Hic rigor displicuit multis bonis viris ante hæc tempora, qui videbant puellas et adolescentes in monasteria detrudi propter victum, videbant, quam infoeliciter succederet hoc consilium, quæ scandala pareret, quos laqueos conscientiis injiceret. Dolebant autoritatem Canonum in re periculosissima omnino negligi et contemni.: [10240]1 * Hieronymus: [10241]1 * Hinc facile apparet, hanc doctrinam non esse accusandam, quod bona opera prohibeat, sed multo magis laudandam, quod ostendit, quomodo bona opera facere possimus. Nam sine fide nullo modo potest humana natura primi aut secundi præcepti opera facere. Sine fide non invocat Deum, a Deo nihil expectat, non tollerat crucem, sed querit humana præsidia, confidit humanis præsidiis. Ita regnant in corde omnes cupiditates et humana consilia, cum abest fides et fiducia erga Deum.: [10242]1 * Hinc quotidiana infirmitatis peccata oriuntur, et optimis etiam sanctorum operibus nævi adhærescunt: quæ illis perpetuam sese coram Deo humiliandi, ad Christum crucifixum confugiendi, carnem magis ac magis per Spiritum precum et sancta pietatis exercitia mortificandi, et ad perfectionis metam suspirandi, materiam suggerunt; tantisper dum hoc mortis corpore soluti, cum Agno Dei in coelis regnent.: [10243]1 * His enim postremis temporibus non minus necessarium est, ut homines ad recte et pie vivendi rationem bonaque opera invitentur atque moneantur, quam necessarium sit, ut ad declarandam fidem atque gratitudinem suam erga Deum in bonis operibus sese exerceant: quam, necessarium est, cavere, ne bona opera negotio justificationis admisceantur. Non minus enim homines Epicurea persuasione de fide, : [10244]1 * Hoc arcano Dei consilio factum est ut Adam ab integro naturæ suæ statu deficeret ac sua defectione traheret omnes suos posteros in reatum æternæ mortis.: [10245]1 * Hoc consilium, ex æterno erga electos amore profectum ab initio mundi in præsens usque tempus, frustra obnitentibus inferorum portis, potenter impletum fuit, et deinceps quoque implebitur: ita quidem ut electi suis temporibus in unum colligantur, et semper sit aliqua credentium Ecclesia in sanguine Christi fundata, quæ illum Servatorem suum, qui pro ea, tanquam Sponsus pro sponsa, animam suam in cruce exposuit, constanter diligat, perseveranter colat, atque hic et in omnem æternitatem celebret.: [10246]1 * Hoc imperii contemptione, quod originale peccatum vulgo dici solet, : [10247]1 * Hoc modo luculentum discrimen inter sacras Veteris et Novi Testamenti literas, et omnia aliorum scripta retinetur: et sola Sacra Scriptura judex, norma et regula : [10248]1 * Hoc voluntatis suæ mysterium Deus in Veteri Testamento paucioribus patefecit, in Novo Testamento pluribus, sublato jam populorum discrimine, manifestat. Cujus dispensationis caussa, non in gentis unius præ alia dignitate, aut meliore luminis naturæ usu, sed in liberrimo beneplacito, et gratuita dilectione Dei: [10249]1 * Homo ab initio ad imaginem Dei conditus vera et salutari sui Creatoris et rerum spiritualium notitia in mente, et justitia in voluntate et corde, puritate in omnibus affectibus exornatus, adeoque totus sanctus fuit; sed Diaboli instinctu, et libera sua voluntate a Deo desciscens, eximiis istis donis seipsum orbavit: atque e contrario eorum loco coecitatem, horribiles tenebras, vanitatem, ac perversitatem judicii in mente, malitiam, rebellionem, ac duritiem in voluntate et corde, impuritatem denique in omnibus affectibus contraxit.: [10250]1 * Homo perfectissima Dei in terris imago, primasque creaturarum visibilium habens, ex anima et corpore constans, quorum hoc mortale, illud immortale est, quum esset sancte a Deo conditus, sua culpa in vitium prolapsus, in eandem secum ruinam genus humanum totum traxit, ac eidem calamitati obnoxium reddidit.: [10251]1 * Homo salvificam fidem non habet a se, neque ex liberi arbitrii sui viribus, quandoquidem in statu apostasiæ et peccati nihil boni:
[10252]1 * Hos Articulos fidei Christianæ, continentes in uniuersum nouemde cimpaginas in autographo, quod asseruatur apud Reuerendissimum in Christo patrem, Dominum Matthæum Centuariensem Archiepiscopum, totius Angliæ Primatem & Metropolitanum, Archiepiscopi & Episcopi utriusque Prouinciæ regni Angliæ, in sacra prouinciali Synodo legitimè congregati, unanimi assensu recipiunt & profitentur, & ut ueros atque Orthodoxos, manuum suarum subscriptionibus approbant, uicesimo nono die mensis Ianuarij: Anno Domini, : [10253]1 * Hos articulos supra scriptos voluimus exhibere juxta edictum C. M. in quibus confessio nostra exstaret, et eorum, qui apud nos docent, doctrinæ summa cerneretur. Si quid in hac confessione desiderabitur, parati sumus latiorem informationem, Deo volente, juxta Scripturas exhibere: [10254]1 * Hos igitur articulos ita propositos et traditos censent Remonstrantes divino Verbo conformos, ædificationi idoneos, et in hoc quidem argumento sufficientes ad salutem; ita ut necessarium non sit, aut ædificationi serviens, vel altius conscendere vel inferius subsidere.: [10255]1 * Hos, atque his similes errores omnes, ut eos etiam, qui ab his dependent, et ex his consequuntur, rejicimus atque damnamus: :
[10256]1 * Hosea.: [10257]1 * Hugo: [10258]1 * Huic capiti eadem quæ prius subscribuntur nomina.: [10259]1
[10260]2 [10261]3 * Hujus interpretatio ex ipsa sola petenda est, ut ipsa interpres :
[10262]1 * Huldrico: [10263]1 * Hunc venturum ad sæculorum omnium finem, verum rectumque judicem, ac sententiam in omnem carnem, ad id judicium, prius suscitatam, laturum, ac pios supra ethera evecturum, impios corpore et anima ad æternum : [10264]1 * I. Ad hanc controversiam dirimendam unanimi consensu credimus, docemus, et confitemur, quod ceremoniæ sive ritus Ecclesiastici :
[10265]1 * I. Ad refellendum utrumque errorem, credimus, docemus et confitemur unanimiter, quod Christus vere sit nostra justitia, sed tamen neque secundum solam divinam naturam, neque secundum solam humanam naturam: sed totus Christus, secundum utramque naturam, in sola videlicet obedientia sua, quam Patri ad mortem usque absolutissimam Deus et homo præstitit, eaque nobis peccatorum omnium remissionem et vitam æternam promeruit. Sicut scriptum est:: [10266]1 * I. Baptismum esse externum lavacrum aquæ, per quod interna quædam ablutio a peccatis tantum significetur.: [10267]1 * I. Baptismus est sacramentum : [10268]1 * I. Bona opera ea tantum sunt quæ in verbo suo sancto præcepit Deus;: [10269]1 * I. Catholica sive Universalis Ecclesia ea quæ est invisibilis constat e toto electorum numero, quotquot fuerunt, sunt, aut erunt unquam in unum collecti, sub Christo ejusdem Capite; estque sponsa, corpus ac plenitudo ejus qui implet omnia in omnibus.: [10270]1 * I. Christum non pro omnibus hominibus, sed pro solis electis mortuum esse.: [10271]1 * I. Christum, esse justitiam nostram solummodo secundum divinam naturam.: [10272]1 * I. Complacitum est Deo Filium ejus unigenitum Dominum Jesum in æterno suo proposito eligere atque ordinare ut Mediator esset inter Deum et hominem,: [10273]1 * I. Conjugium inter unum virum ac foeminam unam contrahi debet; neque viro ulli uxores plures, nec ulli foeminæ ultra unum maritum eodem tempore habere licet.: [10274]1 * I. Constat quidem naturæ lumine esse Deum qui in universa Primatum obtinet ac absolutum Dominium, eundemque bonum esse ac omnibus beneficum, proindeque toto corde, tota anima, totisque viribus timendum esse et diligendum, laudandum ac invocandum, eique fidendum esse ac serviendum.: [10275]1 * I. Credimus, confitemur et docemus, unicam regulam et normam:
[10276]1 * I. Credimus, docemus et confitemur, discrimen Legis et Evangelii, ut clarissimum quoddam lumen: [10277]1 * I. Credimus, docemus et confitemur, etsi vere in Christum credentes, et sincere ad Deum conversi, a maledictione et coactione Legis per Christum liberati sunt: [10278]1 * I. Credimus, docemus et confitemur, quod in Coena Domini corpus et sanguis Christi vere et substantialiter sint præsentia, et quod una cum pane et vino vere distribuantur atque sumantur.: [10279]1 * I. Credimus, docemus et confitemur, quod sit aliquod discrimen inter ipsam hominis naturam, non tantum, quemadmodum initio a Deo purus, et sanctus, et absque peccato homo conditus est, verum etiam, qualem jam post lapsum naturam illam habemus, discrimen, inquam, inter ipsam naturam, quæ etiam post lapsum est permanetque Dei creatura, et inter peccatum originis, et quod tanta sit illa naturæ et peccati originalis differentia, quanta est inter opus Dei, et inter opus Diaboli.: [10280]1 * I. De: [10281]1 * I. Deo, Patri, Filio et Spiritui sancto, complacitum est,: [10282]1 * I. Deus Adamo legem dedit ut foedus operum, quo cum illum ipsum tum posteros ejus omnes, ad obedientiam personalem, integram, exquisitam simul et perpetuam obligavit, pollicitus vitam si observarent, violatoribus autem mortem interminatus; eundemque potentia et viribus imbuit, quibus par esset illam observando.:
[10283]1 * I. Deus quos ad vitam prædestinavit omnes, eosque solos dignatur per verbum suum et spiritum: [10284]1 * I. Deus, e sapientissimo sanctissimoque consilio voluntatis suæ, libere ac immutabiliter, quicquid unquam evenit, ab omni æterno ordinavit;: [10285]1 * I. Diem Deus designavit quo mundum in justitia judicabit per Jesum Christum;: [10286]1 * I. Dominus Jesus quatenus Rex et caput Ecclesiæ suæ constituit in ea regimen, quod in officiariorum Ecclesiasticorum manu foret, distinctum a civili Magistratu.: [10287]1 * I. Dominus noster Jesus eadem qua prodebatur nocte instituit corporis : [10288]1 * I. Eam humanæ voluntati naturalem Deus indidit libertatem, ut nec cogatur unquam, neque absoluta ulla naturæ necessitate ad bonum aut malum determinetur.: [10289]1 * I. Gratia Fidei, qua electi credere valent ad animarum suarum salutem,: [10290]1 * I. Hominum corpora post mortem ad pulverem rediguntur, et corruptionem vident:: [10291]1 * I. In Christo sunt duæ distinctæ naturæ, divina et humana: [10292]1 * I. Juramentum licitum est pars cultus religiosi,: [10293]1 * I. Libertas quam Christus acquisivit fidelibus sub Evangelio in eo sita est, quod a reatu peccati, ab ira Dei condemnante, a legis Moralis maledictione immunes fiant,: [10294]1 * I. Magnus ille rerum omnium creator Deus sapientissima sua et sanctissima simul providentia: [10295]1 * I. Non habebis deos alios coram me.: [10296]1 * I. Papisticam Transsubstantiationem; cum videlicet in Papatu docetur, panem et vinum in Sacra Coena substantiam atque naturalem suam essentiam amittere, et ita annihilari, atque elementa illa ita in Christi corpus transmutari, ut præter externas species nihil de iis reliquum maneat.: [10297]1 * I. Primi parentes, Satanæ subtilitate ac tentatione seducti, fructus vetiti esu peccaverunt.: [10298]1 * I. Primo delirum Philosophorum Stoicorum dogma, quemadmodum et Manichæorum furorem, qui docuerunt, omnia, quæ eveniant, necessario fieri, et aliter fieri prorsus non posse, et hominem omnia coactum facere, etiam ea, quæ in rebus externis agat, eumque ad designanda mala: [10299]1 * I. Primum omnium est, quod accurate observari oportet, discrimen esse inter præscientiam: [10300]1 * I. Primum schisma inter Theologos quosdam factum est, cum alii assererent, bona opera necessaria esse ad salutem, impossibile esse salvari sine bonis operibus, et neminem unquam sine bonis operibus salvatum esse: alii vero docerent, bona opera ad salutem esse perniciosa.: [10301]1 * I. Quamvis fieri potest ut hypocritæ aliique homines non regeniti spe vana falsisque (pro corruptæ naturæ more) opinionibus præsumptis, se decipiant, favorem Dei, statumque salutis sibi falso arrogantes;: [10302]1 * I. Quanquam naturæ lumen, operaque Dei cum Creationis tum Providentiæ, bonitatem ejus, sapientiam, potentiamque eo usque manifestant, ut homines vel inde reddantur inexcusabiles:: [10303]1 * I. Quicunque Evangelion nihil esse dicunt, nisi ecclesiæ calculus et adprobatio accedat, errant, et Deum blasphemant.: [10304]1 * I. Quo melius gubernari, ac ulterius ædificari possit Ecclesia, conventus ejusmodi fieri debent, quales vulgo Synodi et Concilia nuncupantur.: [10305]1 * I. Quod Christus carnem et sanguinem suum, non e Maria virgine assumserit, sed e coelo attulerit.: [10306]1 * I. Quod Christus pro omnibus hominibus mortuus sit, et ceu agnus Dei totius mundi peccata sustulerit.: [10307]1 * I. Quod Deus Homo, et Homo Deus est, esse figuratam locutionem.:
[10308]1 * I. Quod Deus et homo in Christo non constituant unam personam, sed quod alius sit Dei Filius, et alius hominis Filius, ut Nestorius deliravit.: [10309]1 * I. Quod Deus nolit, ut omnes homines poenitentiam agant, et Evangelio credant.: [10310]1 * I. Quod Magistratus officium non sit, sub Novo Testamento, genus vitas, quod Deo placeat.: [10311]1 * I. Quod bona opera veram fidem : [10312]1 * I. Quod divina et humana natura in Christo personaliter unitæ sint, ita prorsus, ut non sint duo Christi, unus Filius Dei, alter Filius hominis, sed ut unus et idem sit Dei et hominis Filius : [10313]1 * I. Quod homo pius non possit conscientia salva proprium tenere:
[10314]1 * I. Quod humanæ traditiones et constitutiones, in Ecclesiasticis rebus, per se, pro cultu Dei, aut certe pro parte divini cultus sint habendæ.: [10315]1 * I. Quod omnes illi, qui Christum, secundum carnem, creaturam esse dicunt, non habeant veram regnantis cælestis Regis agnitionem.:
[10316]1 * I. Quod supra posita verba Christi figurate intelligenda sint, et non secundum litteram, sicut sonant.: [10317]1 * I. Quod unum: [10318]1 * I. Quod verba Christi: ACCIPITE ET COMEDITE, HOC EST CORPUS MEUM; BIBITE, HIC EST SANGUIS MEUS,: [10319]1 * I. Quos Deus vocat efficaciter, eosdem etiam gratis justificat,:
[10320]1 * I. Quotquot Deus in dilecto suo acceptavit, vocavit efficaciter ac per Spiritum suum sanctificavit, non possunt illi statu gratiæ aut finaliter excidere aut totaliter; verum in eo ad finem usque certo perseverabunt, ac salutem æternam consequentur.: [10321]1 * I. Quotquot efficaciter vocantur, ac regenerantur, cor novum habentes novumque spiritum in se creatum, sunt virtute mortis et resurrectionis Christi: [10322]1 * I. Rejicimus ergo et damnamus dogma illud, quo asseritur, peccatum originale tantummodo reatum et debitum esse, ex alieno delicto, absque ulla naturæ nostræ corruptione, in nos derivatum.: [10323]1 * I. Rejicimus igitur et damnamus subsequentes phrases, cum docetur: bona opera necessaria esse ad salutem; neminem unquam sine bonis operibus salvatum; impossibile esse sine bonis operibus salvari.:
[10324]1 * I. Resipiscentia ad vitam est gratia Evangelica,: [10325]1 * I. Sacramenta sunt foederis gratiæ signa sacra et sigilla,:
[10326]1 * I. Sancta Christiana Ecclesia, cujus unicum caput est Christus, nata est ex Dei Verbo, in eoque permanet, nec vocem audit alieni.:
[10327]1 * I. Sancti omnes, qui capiti suo Jesu Christo per Spiritum ejus ac per fidem uniuntur, gratiarum ejus, perpessionum, mortis, resurrectionis ac gloriæ ejus habent communionem;: [10328]1 * I. Supremus totius Mundi Rex ac Dominus Deus, Magistratus Civiles ordinavit qui vices ejus gerant supra populum ad suam ipsius gloriam, ac bonum publicum; in quem finem eosdem armavit potestate gladii, propter bonorum quidem animationem ac tutamen, animadversionem autem in maleficos.: [10329]1 * I. Tanta est inter deum et creaturam distantia, ut licet creaturæ rationales obedientiam illi ut creatori suo debeant, nullam tamen fruitionem ejus tanquam suæ beatitudinis ac præmii habere unquam potuissent, ni voluntaria fuisset aliqua ex parte Dei condescentio; quam ipsi exprimere placuit icto foedere.: [10330]1 * I. Unus est unicusque: [10331]1 * II. Alterum schisma inter Theologos nonnullos super vocabulis :
[10332]1 * II. Baptismum non operari neque conferre regenerationem, fidem, gratiam Dei et salutem, sed tandum significare et obsignare ista.:
[10333]1 * II. Bona hæc opera e conscientia mandatorum Dei præstita vivæ veræque fidei fructus sunt ac evidentiæ;: [10334]1 * II. Christianis, quoties ad id vocantur, Magistratus munus et suscipere licet et exequi;: [10335]1 * II. Christum esse justitiam, nostram tantummodo juxta humanam naturam.: [10336]1 * II. Conjugium erat institutum, cum propter mariti uxorisque auxilium mutuum,: [10337]1 * II. Credimus etiam, docemus et confitemur, quod bona opera penitus excludenda sint, non tantum cum de justificatione fidei agitur, sed etiam cum de salute nostra æterna disputatur, sicut Apostolus perspicuis verbis testatur, cum ait: [10338]1 * II. Credimus igitur, docemus et confitemur, hoc ipsum nostram esse coram Deo justitiam, quod: [10339]1 * II. Credimus, docemus et confitemur etiam, voluntatem hominis nondum renatam, non tantum a Deo esse aversam, verum etiam, inimicam Deo factam, ita, ut tantummodo ea velit et cupiat, iisque delectetur, quæ mala sunt et voluntati divinæ repugnant. Scriptum est enim : [10340]1 * II. Credimus, docemus et confitemur, Legem esse proprie doctrinam divinitus revelatam, quæ doceat, quid justum Deoque gratum sit; quæ etiam, quicquid peccatum est, et voluntati divinæ adversatur, redarguat.: [10341]1 * II. Credimus, docemus et confitemur, concionem Legis non modo apud eos, qui fidem in Christum non habent, et poenitentiam nondum agunt, sed etiam apud eos, qui vere in Christum credunt, vere ad Deum conversi et renati, et per fidem justificati sunt, sedulo urgendam esse.: [10342]1 * II. Credimus, docemus et confitemur, divinam et humanam naturas, non in unam substantiam commixtas, nec unam in alteram mutatam esse, sed utramque naturam retinere suas proprietates essentiales, ut guæ alterius: [10343]1 * II. Credimus, docemus et confitemur, quod summo studio hoc discrimen sit conservandum propterea quod illud dogma, nullum videlicet inter naturam hominis corrupti et inter peccatum originis esse discrimen, cum præcipuis Fidei nostræ articulis (de creatione, de redemtione, de sanctificatione et resurrectione carnis nostræ) pugnet, neque salvis hisce articulis stare possit.: [10344]1 * II. Credimus, docemus et confitemur, verba Testamenti Christi non aliter accipienda esse, quam sicut verba ipsa ad literam sonant: ita, ne panis absens Christi corpus, et vinum: [10345]1 * 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.: [10346]1 * II. Cultus religiosus Deo Patri Filio et Spiritui sancto, eique soli est exhibendus,: [10347]1 * II. De: [10348]1 * II. Deum potissimam partem hominum ad damnationem æternam creasse, et nolle, ut potissima pars convertatur et vivat.: [10349]1 * II. Deus solus Dominus est conscientiæ,: [10350]1 * II. Ecclesia Christi non condit leges et mandata extra Dei Verbum; ea propter omnes traditiones humanæ, quas Ecclesiasticas vocant, non ulterius nos obligant, quam quatenus in Dei Verbo sunt fundatæ et præceptæ.: [10351]1 * II. Ecclesia visibilis : [10352]1 * II. Efficax hæc vocatio est a sola : [10353]1 * II. Elementum externum in hoc Sacramento adhibendum est Aqua; qua baptizari debet admittendus, a ministro Evangelii legitime ad hoc vocato, in nomine Patris et filii et Spiritus Sancti.: [10354]1 * II. Eo autem consilio Diem hum præstituit Deus, quo nempe misericordiæ suæ constaret gloria ex æterna salute electorum, justitiæ autem e damnatione reproborum, qui improbi sunt et contumaces. Tunc enim justi introibunt in vitam æternam, recipientque plenitudinem illam gaudii ac refrigerii, quæ a præsentia Domini ventura sunt: Impii autem, qui Deum ignorant, quique Evangelio Jesu Christi non morem gerunt, in æternos cruciatus detrudentur, æternaque perditione punientur a præsentia Domini et a potentiæ ipsius gloria profligati.: [10355]1 * II. Et quia statim post Apostolorum tempora, imo etiam cum adhuc superstites essent, falsi doctores et hæretici exorti sunt, contra quos in primitiva Ecclesia Symbola sunt composita, id est, breves et categoricæ Confessiones, quæ unanimem Catholicæ Christianæ fidei Consensum et Confessionem, Orthodoxorum: [10356]1 * II. Fides hoc modo Christum recipiens, eique innitens ac justitiæ ejus, est justificationis unicum instrumentum;: [10357]1 * II. Filius Dei persona secunda in Trinitate, verus nempe idem æternusque Deus, substantiæ cum Patre unius ejusdemque, eique coæqualis, cum advenerat temporis plenitudo, assumpsit naturam humanam,: [10358]1 * II. Hæ duæ naturæ personaliter: [10359]1 * II. Hæc certitudo non est persuasio mere conjecturalis et probabilis, innixa spe fallaci;: [10360]1 * II. Hac Fide credit Christianus verum esse quicquid in verbo revelatur, propter authoritatem ipsius inibi loquentis Dei;:
[10361]1 * II. Hoc illi peccato, justitia sua originali et communione cum Deo exciderunt;: [10362]1 * II. Homo in statu innocentiæ libertatem habuit ac potentiam, quod bonum erat Deoque gratum volendi agendique;: [10363]1 * II. In Sacramento quolibet est inter : [10364]1 * II. In hoc Sacramento non Patri suo offertur Christus, sed neque inibi fit reale aliquod sacrificium ad peccatorum remissionem vivis aut mortuis procurandam;: [10365]1 * II. Item, concupiscentias pravas non esse peccatum, sed concreatas naturæ conditiones, et proprietates quasdam essentiales: aut defectus illos, et malum ingens a nobis paulo ante commemoratum, non esse peccatum, propter quod homo, Christo non insertus, sit filius iræ.: [10366]1 * II. Lex ista post lapsum non desiit esse justitiæ regula perfectissima; quo etiam nomine a Deo est in monte Sinai tradita, tabulis duabus descripta, decem præceptis comprehensa;: [10367]1 * II. Non facies tibi imaginem quamvis sculptilem, aut similitudinem rei cujusvis quæ est in coelis superne, aut inferius in terris, aut in aquis infra terram; non incurvabis te iis, nec eis servies: siquidem ego Dominus Deus tuus Deus sum zelotypus, visitans iniquitates patrum in filios ad tertiam usque quartamque progeniem osorum mei, exhibens vero misericordiam ad millenas usque diligentium me ac mandata mea observantium.: [10368]1 * II. Novissimo illo die, qui comperientur in vivis non morientur quidem sed mutabuntur;: [10369]1 * II. Officiariis hisce claves regni coelorum sunt commissæ, quarum virtute obtinent potestatem peccata vel retinendi vel remittendi pro varia peccantium conditione; impoenitentibus quidem regnum illud tam per verbum quam per censuras occludendi, peccatoribus vero poenitentibus tam evangelii ministerio quam absolutione a censuris idem aperiendi, prout occasio postulaverit.: [10370]1 * II. Omnem vitam,: [10371]1 * II. Papisticum Missæ sacrificium, quod pro peccatis vivorum et mortuorum offertur.: [10372]1 * II. Per baptismum tanquam : [10373]1 * II. Per eam peccator ex inspectu sensuque non solum periculi verum etiam turpitudinis, ac naturæ peccatorum suorum prorsus abominandæ.: [10374]1 * II. Per solum Dei nomen jurare : [10375]1 * II. Postquam omnes alias creaturas condidisset Deus, creavit hominem marem et foeminam,: [10376]1 * II. Præscientia enim Dei nihil aliud est, quam quod Deus omnia noverit, antequam fiant, sicut scriptum est: [10377]1 * II. Primum foedus cum hominibus : [10378]1 * II. Quamvis omnia cognoscat Deus, quæ suppositis quibusvis conditionibus sunt eventu possibilia;: [10379]1 * II. Quamvis respectu præscientiæ ac decreti Dei: [10380]1 * II. Quando Deus nos ad se vocat, quod non serio hoc velit, ut omnes homines ad ipsum veniant.: [10381]1 * 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.: [10382]1 * II. Quemadmodum licitum est Magistratibus Synodum Ministrorum aliorumque qui sunt idonei convocare, quibuscum de religionis rebus deliberent ac consultent:: [10383]1 * II. Qui sanctos sese profitentur, sanctam illi societatem et communionem inire tenentur et conservare, cum in divino cultu, tum alia officia spiritualia præstando, quæ ad mutuam eorum ædificationem conferre possint;: [10384]1 * II. Quod Christus non sit verus Deus, sed tantummodo cæteris sanctis sit superior, quia plura Spiritus Sancti dona acceperit, quam alius quispiam homo sanctus.: [10385]1 * II. Quod Deus neminem ad condemnationem condiderit, sed velit, ut omnes homines salvi fiant et ad agnitionem veritatis perveniant; propterea omnibus mandat, ut Filium suum Christum in evangelio audiant, et per hunc auditum promittit virtutem et operationem Spiritus Sancti ad conversionem et salutem.: [10386]1 * II. Quod caro Christi per exaltationem eo modo omnes proprietates divinas acceperet, ut Christus, quatenus homo est, potentia, virtute, majestate, gloria, Patri et : [10387]1 * II. Quod divina et humana naturæ in unam essentiam commixtæ sint, et humana natura in Deitatem mutata sit, ut Eutyches furenter dixit.: [10388]1 * II. Quod homo Christianus illæsa conscientia neque cauponariam, neque mercaturam exercere, aut arma conficere possit: [10389]1 * II. Quod homo Christianus salva et illæsa conscientia officio Magistratus fungi non possit.: [10390]1 * II. Quod humana natura cum divina non in re et veritate, sed tantum nomine et verbis communionem habeat.: [10391]1 * II. Quod in coena tantum nuda signa sint, corpus autem Christi tam procul a pane, quam supremum coelum a terra.: [10392]1 * II. Quod in sacramento duæ res sint, quæ exhibentur et simul accipiuntur: una terrena, : [10393]1 * II. Repudiamus et damnamus nudam hanc, offendiculi plenam, et Christianæ disciplinæ perniciosam phrasin: bona opera noxia esse ad salutem: [10394]1 * II. Repudiamus etiam crassum illum Pelagianorum errorem, qui asserere non dubitarunt, quod homo propriis viribus, sine gratia Spiritus Sancti, sese ad Deum convertere, Evangelio credere, legi divinæ ex animo parere, et hac ratione peccatorum remissionem ac vitam æternam ipse promereri valeat.: [10395]1 * II. Sacræ Scripturæ, nomine, seu Verbi Dei scripti continentur hodie omnes illi libri tam Veteris quam Novi Instrumenti,: [10396]1 * II. Universalis est hæc et per totum hominem diffusa sanctificatio,: [10397]1 * II. hæc autem sanctorum perseverantia, non pendet a libero ipsorum arbitrio, verum a decreti electionis immutabilitate: [10398]1 * II. Summa Evangelii est, quod Christus Filius Dei vivi notefecit nobis voluntatem Patris coelestis, et quod innocentia sua nos de morte æterna redemit, et Deo reconciliavit.: [10399]1 * III. Baptizandi in aquam immersio necessaria non est; verum baptismus rite administratur aqua superfusa vel etiam inspersa baptizando.: [10400]1 * III. Catholicæ huic Ecclesiæ visibili dedit Christus ministrorum ordinem, oracula, ac instituta Dei ad sanctos usque ad finem mundi in hac vita colligendos simul et perficiendos; in quem finem præsentia sua, spirituque secundum ipsius promissionem, eadem reddit efficacia.: [10401]1 * III. Christus est unica sapientia, justitia, redemptio et satisfactio pro peccatis totius mundi; idcirco aliud salutis et satisfactionis meritum pro peccato confiteri, est Christum abnegare: [10402]1 * III. Conversionem autem hominis operatur Spiritus Sanctus non sine mediis, sed ad eam efficiendam uti solet prædicatione et auscultatione verbi Dei, sicut scriptum est : [10403]1 * III. Credimus etiam, docemus et confitemur, solam fidem esse illud medium et instrumentum, quo Christum Salvatorem, et ita in Christo justitiam illam, quæ coram judicio Dei consistere potest, apprehendimus: propter Christum enim fides illa nobis ad justitiam imputatur : [10404]1 * III. Credimus, docemus et confitemur, omnes quidem homines, præcipue vero eos, qui per Spiritum Sanctum regenerati sunt et renovati, ad bona opera facienda debitores esse.: [10405]1 * 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.:
[10406]1 * III. De : [10407]1 * III. Deus in providentia sua ordinaria mediis utitur,: [10408]1 * III. Deus, quo gloriam suam manifestaret, nonnullos hominum:
[10409]1 * III. Dominus Jesus in humana sua natura divinæ hunc modum conjuncta sanctificatus est, ac Spiritu sancto supra mensuram unctus,:
[10410]1 * III. Ea tamen in re omnem levitatem fugiendam et offendicula cavenda, in primis vero infirmorum in fide rationem habendam, et iis parcendum esse censemus.: [10411]1 * III. Electi infantes in infantia sua morientes regenerantur salvanturque a Christo per spiritum: [10412]1 * III. Electos et regenitos non posse fidem et Spiritum Sanctum amittere aut damnari, quamvis omnis generis grandia peccata et flagitia committant.: [10413]1 * III. Etsi enim renati, et spiritu mentis suæ renovati sunt: tamen regeneratio illa et renovatio, in hac vita non est omnibus numeris absoluta, sed duntaxat inchoata. Et credentes illi, spiritu, mentis suæ perpetuo luctantur cum carne, hoc est, cum corrupta natura, quæ in nobis ad mortem usque hæret: [10414]1 * III. Etsi resipiscentiæ nobis fidendum non sit, ac si ea esset ulla aut pro peccatis satisfactio, aut causa remissionis peccatorum:
[10415]1 * III. Fides hæc pro diversis ejus gradibus debilior est aut fortior;: [10416]1 * III. Hæc autem communio qua sancti cum Christo potiuntur, eos substantiæ Deitatis ejus neutiquam reddit participes, nec ullo respectu æquales Christo: Quorum utrumvis affirmare impium est ac blasphemum;: [10417]1 * III. Hæc certitudo infallibilis, non ita spectat essentiam fidei, quin vere fidelis expectare quandoque diutius, et cum variis difficultatibus confligere prius possit, quam illius compos fiat,:
[10418]1 * III. Hæc præscientia simul ad bonos et malos pertinet, sed interim non est causa mali, neque est causa peccati, quae, hominem :
[10419]1 * III. Homo per lapsum suum in statum peccati, potentiam omnem quam habuerat voluntas ejus ad bonum aliquod spirituals et saluti contiguum amisit penitus;: [10420]1 * III. In Deitatis unitate personæ : [10421]1 * III. In dictis Propheticis et Apostolicis, ubi de justificatione fidei agitur, vocabula: [10422]1 * III. In hoc suo instituto præcepit Dominus Jesus Ministris suis, verbum institutionis populo declarare, orare, ac elementis pani scilicet ac vino benedicere, eaque hac ratione a communi ad sacrum usum separare, quinetiam panem accipere et frangere; poculum item in manus accipere; atque : [10423]1 * III. In quo quidem bello licet corruptio residua possit aliquandiu prævalere plurimum,: [10424]1 * III. Injustorum corpora ad dedecus per potentiam Christi suscitabuntur; justorum autem corpora per spiritum ejus ad honorem, fientque hæc conformia corpori ipsius glorioso.: [10425]1 * III. Jam quod ad Consecrationem attinet, credimus, docemus et confitemur, quod nullum opus humanum, neque ulla Ministri Ecclesiæ pronunciatio præsentiæ corporis et sanguinis Christi in Coena causa sit, sed quod hoc soli omnipotenti virtuti Domini nostri Jesu Christi sit tribuendum.: [10426]1 * III. Libri Apocryphi, vulgo dicti, quum non fuerint divinitus inspirati, Canonem Scripturæ nullatenus constituunt; proindeque nullam aliam authoritatem obtinere debent in Ecclesia Dei, nec aliter quam alia humana scripta, sunt aut approbandi aut adhibendi:
[10427]1 * III. Magistratui Civili verbi et sacramentorum administrationem, aut clavium regni coelorum potestatem assumere sibi non est licitum:: [10428]1 * III. Matrimonio jungi cuivis hominum generi licitum est, qui consensum suum præbere valent cum judicio;: [10429]1 * III. Nihilo tamen minus fieri potest ut iidem illi, qua Satanæ mundique tentatione, qua manentis adhuc in iis corruptionis prævalentia, et neglectu mediorum conservationis suæ, in peccata gravia incidant,: [10430]1 * III. Nomen Domini Dei tui inaniter non usurpabis; non enim eum pro insonte habebit Dominus qui nomen ejus inaniter adhibuerit.:
[10431]1 * III. Non omnes, qui aqua baptizantur, consequi eo ipso gratiam Christi aut donum fidei, sed tantum electos.: [10432]1 * III. Omnes, qui in Christum Jesum baptizati sunt, in mortem ejus baptizati sunt, et per baptismum cum ipso in mortem ejus consepulti sunt, et Christum induerunt.: [10433]1 * III. Omnino necessariæ sunt censuræ Ecclesiasticæ, lucrandis fratribus delinquentibus eisque in viam reducendis, reliquis autem a similibus delictis deterrendis, fermento illi malo, ne totam massam inficiat, expurgando; ad honorem Christi et Sanctam Evangelii professionem vindicandum, ut prævertatur denique ira Dei, quæ merito in Ecclesiam accendi posset, si ipsius foedus, hujusque sigilla ab insigniter ac pertinaciter delinquentibus impune profanari pateretur.: [10434]1 * III. Præter autem hanc legem, quæ moralis vulgo audit, visum est Deo ut populo Israelitico tanquam Ecclesiæ minorenni leges daret ceremoniales instituta typica multifaria : [10435]1 * III. Præter hos errores rejicimus et Semipelagianorum falsum dogma, qui docent, hominem propriis viribus inchoare posse suam conversionem: absolvere autem sine Spiritus Sancti gratia non posse.: [10436]1 * III. Præterea reprobamus atque damnamus dogma illud, quod fides in Christum, non amittatur, et Spiritus Sanctus nihilominus in homine habitet, etiamsi sciens volensque peccet; et quod sancti atque electi: [10437]1 * 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.: [10438]1 * III. Propter hanc personalem unionem recte dicitur, atque in re et veritate ita se habet, quod Deus Homo: [10439]1 * III. Quæ in Sacramentis sive per ea rite adhibita exhibetur gratia, per vim aliquam iis intrinsecam non confertur, neque ex intentione vel pietate adininistrantis pendent Sacramenti vis ac efficacia;:
[10440]1 * III. Quare, quicquid extat in sacris literis, quod peccata arguit, id revera ad Legis concionem pertinet.: [10441]1 * III. Quemadmodum Christus nobis, futurum esse aliquando diem judicii, esse velit persuasissimum; tum quo omnes a peccato absterreantur, : [10442]1 * III. Qui hunc in modum justificantur, : [10443]1 * III. Qui sub prætextu Christianæ libertatis, cuivis aut cupiditati indulgent aut peccato assuescunt, eo ipso libertatis Christianæ finem corrumpunt; nempe ut e manibus inimicorum nostrorum liberati, Domino in sanctimonia et justitia coram ipso omnibus diebus vitæ nostræ absque metu serviamus.: [10444]1 * III. Quicunque juramentum præstat eum pondus actionis tam solennis rite secum perpendere oportet, atque juratum de nullo asseverare quod verum esse non habeat sibi persuasissimum.: [10445]1 * III. Quod Christus illic præsens sit tantum virtute et operatione sua, et non corpore suo. Quemadmodum sol splendore et operatione sua in terris præsens et efficax est, corpus autem solare superius in coelo existit.: [10446]1 * III. Quod Christus non sit verus, naturalis et æternus Deus, ut Arius blasphemavit.: [10447]1 * III. Quod Deo impossibile sit ex tota omnipotentia sua præstare, ut corpus Christi naturale simul et instante in pluribus quam in unico loco sit.: [10448]1 * III. Quod bonis operibus idonei : [10449]1 * III. Quod conjugibus, propter diversam religionem, divortium facere, et cum alia persona, quæ in religione non dissentiat, matrimonium contrahere liceat.: [10450]1 * 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.: [10451]1 * 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.: [10452]1 * III. Quod ministerium verbi, prædicatum et auditu perceptum verbum, non sit instrumentum illud, per quod Deus Spiritus Sanctus homines doceat, salutaremque Christi agnitionem largiatur, et conversionem, veram poenitentiam, fidem et novam obedientiam in ipsis efficiat.:
[10453]1 * III. Quod multi homines propria culpa pereant: alii, qui evangelium de Christo nolunt audire, alii, qui iterum excidunt gratia, sive per errores contra fundamentum sive per peccata contra conscientiam.: [10454]1 * III. Quod nolit Deus, ut omnes salventur, sed quod quidam, non ratione peccatorum suorum, verum. solo Dei consilio, proposito et voluntate, ad exitium : [10455]1 * III. Quod vero ad schismata in negotiis fidei attinet, quæ in nostra tempora inciderunt, judicamus, unanimem Consensum et Declarationem, Christianæ nostræ fidei et Confessionis, in primis contra Papatum, et hujus falsos ac idolatricos cultus et superstitiones, et alias sectas, esse nostri temporis Symbolum, :
[10456]1 * III. Quum autem homo lapsu suo omnem sibi præstruxisset ad vitam aditum per illud foedus, complacuit Domino secundum inire,:
[10457]1 * III. Quumque illi fuerint radix totius humani: [10458]1 * III. Rejicimus etiam Pelagianam hæresin, qua asseritur, hominis naturam post lapsum incorruptam esse, et quidem in spiritualibus:
[10459]1 * III. Sacrilegium, quo Laicis una tantum pars Sacramenti datur, cum nimirum, contra expressa verba Testamenti Christi, calice illis interdicitur, atque ita sanguine Christi spoliantur.: [10460]1 * III. Supplicationem cum gratiarum actione, quæ est inter partes præcipuas divini cultus,: [10461]1 * III. Synodorum et Conciliorum est controversias fidei et conscientiæ casus, ministerialiter quidem, determinare; regulas ac præscripta quo melius publicus Dei cultus ejusque Ecclesiæ regimen ordinentur constituere; Querelas de mala administratione delatas admittere, deque iis authoritative decernere. Quæ quidem decreta et decisiones, modo verbo Dei consenserint, cum reverentia sunt ac summissione excipienda; Non quidem solum quod verbo Dei sint consentanea, verum etiam gratia potestatis ea constituentis, ut quæ : [10462]1 * III. Vicissim autem credimus, docemus atque confitemur, peccatum originis non esse levem, sed tam profundam humanæ naturæ corruptionem, quæ nihil sanum, nihil incorruptum, in corpore et anima hominis, atque adeo in interioribus et exterioribus viribus ejus reliquit. Sicut Ecclesia canit:: [10463]1 * III. Hinc sequitur Christum esse unicam viam ad salutem omnium, qui fuerunt, sunt et erunt.: [10464]1 * IV. Quod corpus et sanguis Christi essentialiter et corporaliter in pane Eucharistiæ percipiatur, ex Scriptura Sacra non potest demonstrari.: [10465]1 * IV. Ab æterno decrevit Deus electos omnes justificare,: [10466]1 * IV. Ab hac originali labe: [10467]1 * IV. Alii autem, qui non electi sunt, ut ut verbi ministerio vocari possint,: [10468]1 * IV. Authoritas Scripturæ sacræ propter quam ei debetur fides et observantia, non ab ullius aut hominis aut Ecclesiæ pendet testimonio, sed a solo ejus authore Deo, qui est ipsa veritas: eoque est a nobis recipienda, quoniam est Verbum Dei: [10469]1 * IV. Baptismus est lavacrum illud regenerationis, propterea, quia in eo renascimur denuo et Spiritu adoptionis obsignamur ex gratia (sive gratis).: [10470]1 * IV. Certitudo salutis vere fidelibus multifariam concuti potest et imminui imo et quandoque interrumpi; conservandi scilicet eam incuria; lapsu in peccatum aliquod insigne, quod conscientiam vulnerat, spiritumque contristat; tentatione aliqua vehementi ac subitanea; uti etiam Deo vultus sui lumen subducente, ac permittente ut vel illi qui ipsum timent in tenebris ambulent omni prorsus lumine viduati:: [10471]1 * IV. Connubia intra consanguinitatis affinitatisque gradus in verbo Dei vetitos iniri non est licitum;: [10472]1 * IV. Corpus Christi esse typicum corpus, quod pane et vino tantum significetur et præfiguretur.: [10473]1 * IV. Credimus præterea, docemus et confitemur, fidem illam justificantem non esse nudam notitiam historiæ de Christo, sed ingens atque tale Dei donum, quo Christum, Redemtorem nostrum, in verbo Evangelii recte agnoscimus, ipsique confidimus: quod videlicet propter solam ipsius obedientiam, ex gratia, remissionem peccatorum habeamus, sancti et justi coram Deo Patre reputemur, et æternam salutem consequamur.: [10474]1 * 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: [10475]1 * 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.: [10476]1 * IV. De: [10477]1 * IV. Debet populus pro Magistratibus preces fundere,: [10478]1 * IV. Dogma, quo docetur, quod : [10479]1 * IV. Ecclesia hæc Catholica extitit quandoque magis quandoque minus visibilis.: [10480]1 * IV. Eos vero, qui electi non sunt, necessario damnari, nec posse pervenire ad salutem, etiamsi millies baptizarentur et quotidie ad eucharistiam accederent, præterea vitam tam sancte atque inculpate ducerent, quantum unquam fieri potest.: [10481]1 * IV. Et in hoc sententia vocabula illa: [10482]1 * IV. Evangelion vero proprie doctrinam esse censemus, quæ doceat, quid homo credere debeat, qui Legi Dei non satisfecit, et idcirco per eandem damnatur: videlicet, quod illum credere oporteat, Jesum Christum omnia peccata expiasse, atque pro iis satisfecisse, et remissionem peccatorum, justitiam coram Deo consistentem et vitam æternam, nullo interveniente peccatoris illius merito, impetrasse.:
[10483]1 * IV. Fidem, non respicere in solam Christi obedientiam, sed in divinam ejus naturam; quatenus videlicet ea in nobis habitet atque efficax sit, ut per eam inhabitationem peccata nostra tegantur.:
[10484]1 * IV. Hoc foedus Gratiæ in Scriptura sæpe nomine: [10485]1 * IV. Hoc munus promtissima voluntate in se suscepit Dominus Jesus,:
[10486]1 * 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.: [10487]1 * IV. Iisdem etiam tanquam corpori politico leges multas dedit judiciales, quæ una cum istius populi politeia expirarunt, nullos hodie alios obligantes supra quod generalis et communis earum æquitas postularit.: [10488]1 * IV. Interim tamen unanimi consensu credimus, docemus et confitemur, in usu Coenæ Dominicæ verba institutionis Christi nequaquam omittenda, sed publice recitanda esse, sicut scriptum est: [10489]1 * IV. Item, cum docetur, licet homo non renatus, ratione liberi arbitrii, ante sui regenerationem infirmior quidem sit, quam ut conversionis suæ initium facere, atque propriis viribus sese ad Deum convertere, et legi Dei toto corde parere valeat: tamen, si Spiritus Sanctus prædicatione verbi initium fecerit, suamque gratiam in verbo homini obtulerit, tum hominis voluntatem, propriis et naturalibus suis viribus quodammodo aliquid, licet id modiculum, infirmum et languidum: [10490]1 * IV. Item, peccatum, originis externum, levem, et nullius prope momenti esse nævum, aut aspersam quandam maculam, sub qua nihilominus natura bonas suas vires etiam in rebus spiritualibus retinuerit.: [10491]1 * IV. Jam quod ad discrimen operum Legis et fructuum Spiritus attinet, credimus, docemus et confitemur, quod opera illa, quæ secundum præscriptum Legis fiunt, eatenus opera Legis sint et appellentur, quatenus ea solummodo urgendo, et minis pænarum atque iræ divinæ, ab homine extorquentur.: [10492]1 * IV. Juramentum præstandum est sensu verborum vulgari quidem ac :
[10493]1 * IV. Memineris diem Sabbati ut sanctifices eum; sex diebus operaberis et facies omne opus tuum, septimus vero dies sabbatum est Domini Dei tui, opus in eo nullum facies tu, neque servus tuus, nec ancilla tua, neque jumentum tuum, neque hospes tuus quicunque intra portas tuas commoratur: Nam sex diebus perfecit : [10494]1 * IV. Missæ privatæ, sive perceptio hujusce Sacramenti a solo vel Sacerdote vel alio quovis;: [10495]1 * IV. Non illi solum qui fidem in Christum eique se obedientes fore actu quidem profitentur,: [10496]1 * IV. Omnipotentem Dei potentiam, sapientiam inscrutabilem, bonitatemque infinitam providentia ejus eo usque manifestat, ut vel ad primum lapsum, omniaque reliqua peccata, seu hominum sint sive angelorum, se extendat;: [10497]1 * 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: [10498]1 * IV. Preces pro rebus non nisi licitis sunt faciendæ,: [10499]1 * IV. Quandocunque Deus convertit ac in statum gratiæ transfert peccatorem, eundem eximit naturali sua sub peccato servitute,:
[10500]1 * IV. Quemadmodum nullum est peccatum adeo exiguum ut damnationem non mereatur,: [10501]1 * IV. Qui gradum obedientiæ summum quidem in hac vita possibilem assequuntur, tantum abest ut supererogare quicquam possint ac plus præstare quam quod Deus requisiverit, ut multum sane subsidant infra illud, quod ex officio præstare obligantur.: [10502]1 * IV. Quicunque aliud ostium vel: [10503]1 * IV. Quo melius autem hosce fines consequantur, procedere debent Ecclesiæ officiarii, admonendo, a Sacramento coenæ Dominicæ ad tempus aliquod suspendendo, excommunicando denique ab Ecclesia, pro ratione criminis, atque personæ delinquentis merito.: [10504]1 * IV. Quod Christus non veram humanam naturam anima rationali et corpore constantem habuerit, ut Marcion finxit.: [10505]1 * IV. Quod aqua Baptismi non sit medium, per quod Dominus adoptionem in filiis Dei obsignet, et regenerationem efficiat.: [10506]1 * IV. Quod exhibeatur et accipiatur verum et naturale corpus Christi, : [10507]1 * IV. Quod homo Christianus sana conscientia jusjurandum præstare, et juramento interposito obedientiam et fidem suo Principi aut Magistratui promittere nequeat.: [10508]1 * 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: [10509]1 * 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.: [10510]1 * IV. Quod omnes peccatores, poenitentiam agentes, in gratiam recipiantur, et nemo excludatur, etsi peccata ejus rubeant ut sanguis; quandoquidem Dei misericordia major est quam peccata totius mundi, et Deus omnium suorum operum miseretur.: [10511]1 * IV. Quoniam vero potestates quas Deus ordinavit, et libertas quam acquisivit Christus non in eum finem a Deo destinatæ sunt ut se mutuo perimant, verum ut se sustentent ac conservent invicem; Qui itaque sub libertatis Christianæ prætextu potestati cuivis legitimæ : [10512]1 * IV. Regenerationem non fieri in vel cum baptismo, sed postea demum crescente ætate, imo et multis in senectute demum contingere.:
[10513]1 * IV. Sacramenta duo tantum sunt a Christo Domino nostro in Evangelio instituta, Baptismus scilicet, et coena Domini; quorum neutrum de debet nisi a ministro verbi legitime ordinato dispensari.: [10514]1 * IV. Synodi omnes sive concilia post Apostolorum tempora, seu generales sive particulares, errori sunt obnoxiæ, quin neque paucæ erraverunt. Proindeque fidei aut praxeos norma constituendæ non sunt, verum in utrisque auxilii loco adhibendæ.: [10515]1 * IV. prædestinati illi et præordinati homines Angelique, particulariter sunt ac immutabiliter designati, certusque illorum est ac definitus numerus, adeo ut nec augeri possit nec imminui.:
[10516]1 * IV. Quod Christus secundum humanam naturam per exaltationem suam tantum creata dona et finitam potentiam acceperit, non omnia sciat aut possit.: [10517]1 * IX. Credentes in Christum coram Deo justos esse et salvos, simul per imputatam Christi justitiam, et per inchoatam novam obedientiam, vel, partim quidem per imputationem justitiæ Christi, partim vero per inchoatam novam obedientiam.: [10518]1 * IX. Credimus, docemus et confitemur, quod nullus vere credentium, quam diu vivam fidem retinet, Sacram Domini Coenam ad judicium sumat, quantacunque fidei imbecillitate laboret. Coena. enim Domini inprimis propter infirmos in fide, poenitentes tamen, instituta est, ut ex ea veram consolationem et imbecillis fidei suæ confirmationem percipiant: [10519]1 * IX. Fidem nostram de salute : [10520]1 * IX. Illam tamen infirmitatem Dominus electis suis non imputat, idque propter Mediatorem Christum. Sic enim scriptum est: [10521]1 * IX. Infallibilis Scripturam interpretandi regula est Scriptura ipsa. Quoties igitur cunque oritur quæstio de. vero plenoque Scripturæ cujusvis sensu: [10522]1 * IX. Item, quod D. Lutherus scripsit, hominis voluntatem in conversione pure passive se habere: id recte et dextre est accipiendum, videlicet, respectu divinæ gratiæ in accendendis novis motibus, hoc est, de eo intelligi oportet, quando Spiritus Dei per verbum auditum, aut per usum Sacramentorum hominis voluntatem aggreditur, et conversionem atque regenerationem in homine operatur. Postquam enim Spiritus hoc ipsum jam operatus est atque effecit, hominisque voluntatem sola sua divina virtute et operatione immutavit atque renovavit: tunc revera hominis nova illa voluntas instrumentum est et organon Dei Spiritus Sancti, ut ea non modo gratiam apprehendat, verum etiam in operibus sequentibus Spiritui Sancto cooperetur.: [10523]1 * IX. Liberum: [10524]1 * IX. Non eris adversus proximum tuum testis mendax.: [10525]1 * 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: [10526]1 * IX. Quemadmodum membra corporis sine administratione capitis nihil possunt, sic in corpore Christi nemo quidquam, potest sine capite eius, Christo.: [10527]1 * 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 : [10528]1 * IX. Quod humana natura divinæ, ratione substantiæ, atque essentiæ suæ, vel proprietatum divinarum essentialium, exæquata sit.:
[10529]1 * IX. Rejicimus etiam atque damnamus, ut Manichæum errorem, quando docetur, originale peccatum proprie, et quidem nullo posito discrimine, esse ipsam hominis corrupti substantiam, naturam et essentiam, ita ut inter naturam corruptam post lapsum, per se ipsam consideratam, et inter peccatum originis nulla prorsus sit differentia, neque ulla distinctio cogitari, aut saltem peccatum illud a natura cogitatione discerni possit.: [10530]1 * 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: [10531]1 * IX. Matrimonium nulli ordini hominum in Scriptura interdictum est, sed scortationis et impuritatis vitandæ causa omnium ordinum hominibus præceptum et permissum.: [10532]1 * Idem Christus palam est rediturus, : [10533]1 * Idem descendit ad inferos, et vere resurrexit tertia die, deinde ascendit ad coelos, ut sedeat ad dexteram Patris, et perpetuo regnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corda eorum Spiritu Sancto, qui regat : [10534]1 * Idem docent et veteres Scriptores Ecclesiastici. Ambrosius enim inquit: Hoc constitutum est a Deo, ut qui credit in Christum, salvus sit, sine opere, sola fide, gratis accipiens remissionem peccatorum.: [10535]1 * Idem enim sempiternus Deus, ac Pater, qui ex mera sua gratia:
[10536]1 * Ideo V.C.M. voluntati obsequamur, offerimus in hac religionis causa nostrorum Concionatorum et nostram Confessionem, cujusmodi doctrinam ex Scripturis Sanctis et puro verbo Dei hactenus illi in nostris terris, ducatibus, ditionibus et urbibus tradiderint, ac in Ecclesiis tractaverint. Quod si et coeteri Electores, Principes ac Status Imperii, similibus scriptis, Latinis scilicet et Germanicis, juxta prædictam Cæsaream propositionem, suas opiniones in hac causa religionis produxerint: hic nos coram V.C.M. tanquam Domino nostro clementissimo paratos offerimus, nos cum præfatis Principibus et amicis nostris de tollerabilibus modis ac viis amice conferre, ut, quantum honeste fieri potest, conveniamus, et : [10537]1 * Ideo autem hæc mors tanti est valoris et pretii, quia persona, quæ eam subiit, non tantum est verus et perfecte sanctus homo, sed etiam unigenitus Dei: [10538]1 * Iesus filius Syrach.: [10539]1 * Illud quoque constanter persuasum habemus, quod Deus cunctis deinceps ætatibus, ab: [10540]1 * Impii, et fide viua destituti, licet carnaliter et visibiliter:
[10541]1 * Impp. Gratianus, Valentinianus et Theodosius, Aug. Populo urbis Constantinopolitanæ. Cunctos populos, quos clementiæ nostræ regit imperium, in ea volumus religione versari, quam divinum Petrum Apostolum tradidisse Romanis, religio usque nunc ab ipso insinuata declarat, quamque Pontificem Damasum sequi claret, et Petrum Alexandriæ Episcopum, virum Apostolicæ sanctitatis: Hoc est, ut secundum Apostolicam disciplinam Evangelicamque doctrinam, Patris, et Filii, et Spiritus Sancti, unam Deitatem sub pari majestate, et sub pia trinitate credamus. Hanc legem sequentes, Christianorum Catholicorum nomen jubemus amplecti: reliquos vero dementes væsanosque judicantes, hæretici dogmatis infamiam sustinere, divina primum vindicta, post etiam motu animi nostri, quem ex coelesti arbitrio sumpserimus ultione plectendos. Data 3 Calend. Martias Thessalonicæ, Gratiano 5. Valent. et Theod. Aug. Coss.: [10542]1 * In doctrina de bonis operibus duæ controversiæ in quibusdam Ecclesiis ortæ sunt.: [10543]1 * In eventum ergo talem, quod in causa religionis dissensiones inter nos et partes amice et in caritate non fuerint compositæ, tunc coram V.C.M. hic in omni obedientia nos offerimus, ex superabundanti comparituros et causam dicturos in tali generali, libero et Christiano Concilio, de quo congregando in omnibus Comitiis Imperialibus, quæ quidem annis Imperii V.C.M. habita sunt, per Electores, Principes et reliquos Status Imperii semper concorditer actum et congruentibus suffragiis conclusum est. Ad cujus etiam generalis Concilii conventum, simul et ad V.C.M. in hac longe maxima et gravissima causa jam ante etiam debito modo et in forma juris provocavimus et appellavimus. Cui appellationi ad V.C.M. simul et Concilium adhuc adheremus, neque eam per hunc vel alium tractatum: [10544]1 * In scholis autem, et apud homines doctos: [10545]1 * In testimonium Actorum: [10546]1 * Incredulitatis istius, ut et omnium aliorum peccatorum, caussa seu culpa neutiquam est in Deo, sed in homine. Fides autem in Jesum Christum et salus per ipsum, est gratuitum Dei donum, sicut scriptum est: Gratia salvati estis per fidem, et hoc non ex vobis, Dei donum est. : [10547]1 * Inscite vel calumniose faciunt qui Deum fieri dicunt autorem peccati, si omnia eo volente et ordinante fiant: quia inter manifestam hominum pravitatem et arcana Dei judicia non distinguunt.: [10548]1 * Inter plurima, quæ Dominus et Servator noster Jesus Christus militanti suæ Ecclesiæ in hac ærumnosa peregrinatione dedit solatia, merito celebratur illud, quod ei ad Patrem suum in coeleste sanctuarium abiturus reliquit: Ego,: [10549]1 * Interim testatur Scriptura fideles in hac vita cum variis carnis dubitationibus conflictari, et in gravi tentatione constitutos hanc fidei plerophoriam, ac perseverantiæ certitudinem, non semper sentire. Verum Deus, Pater omnis consolationis, supra vires tentari eos non sinit, sed cum tentatione præstat evasionem. : [10550]1 * Invictissime Imperator, Cæsar Auguste, Domine clementissime. Cum V.C.M. indixerit conventum Imperii Augustæ, ut deliberetur de auxiliis contra Turcam, atrocissimum, hæreditarium atque veterem Christiani nominis ac religionis hostem, quomodo illius scilicet furori et conatibus durabili et perpetuo belli apparatus resisi posit; deinde et de dissensionibus in causa nostræ sanctæ religionis et Christianæ fidei, et ut in hac causa religionis partium opiniones ac sententiæ inter sese in caritate, lenitate et mansuetudine mutua audiantur coram, intelligantur et ponderentur, ut illis, quæ utrinque in Scripturis secus tractata aut intellecta sunt, sepositis et correctis, res illæ ad unam simplicem veritatem et Christianam concordiam componantur et reducantur; ut de coetero a nobis una, sincera et vera religio colatur et servetur : [10551]1 * Iob.: [10552]1 * Iosue.: [10553]1 * Isaias.: [10554]1 * Ita non suis meritis, aut viribus, sed ex gratuita Dei misericordia id obtinent, ut nec totaliter fide et gratia excidant, nec finaliter in lapsibus maneant aut pereant. Quod quoad ipsos non tantum facile fieri posset, sed et indubie fieret; respectu autem Dei fieri omnino non potest: eum nec consilium ipsius mutare, promissio excidere, vocatio secundum propositum revocari, Christi meritum, intercessio, et custodia irrita reddi nec Spiritus Sancti obsignatio frustranea fieri aut deleri possit.: [10555]1 * Ita nos sentire et judicare, manuum nostrarum subscriptions testamur.: [10556]1 * Itaque bonorum in nobis operum causam esse asserimus, non arbitrii nostri libertatem, sed Spiritum Domini nostri : [10557]1 * Itaque credimus, quantum abest, ut corpus mortuum seipsum vivificare, atque sibiipsi corporalem vitam restituere possit, tantum abesse, ut homo, qui ratione peccati spiritualiter mortuus est, seipsum in vitam spiritualem revocandi ullam facultatem habeat; sicut scriptum est : [10558]1 * Itaque cum potestas ecclesiastica concedat res æternas, et tantum exerceatur per ministerium verbi: non impedit politicam administrationem; sicut ars canendi nihil impedit politicam administrationem. Nam politica administration versatur circa alias res, quam Evangelium: magistratus defendit non mentes, sed corpora et res corporales : [10559]1 * Itaque omnes homines in peccato concipiuntur, et filii iræ nascuntur, inepti ad omne bonum salutare, propensi ad malum, in peccatis mortui, et peccati servi; et absque Spiritus Sancti regenerantis gratia, ad Deum redire, naturam depravatam corrigere, vel ad ejus correctionem se disponere nec volunt, nec possunt.:
[10560]1 * Itaque quicunque iuxta ritus illius libri consecrati aut ordinati sunt ab Anno secundo prædicti Regis Edwardi, usque ad hoc tempus, aut in posterum iuxta eosdem ritus consecrabuntur aut ordinabuntur ritè, ordine, atque legitimè, statuimus esse & fore consecratos & ordinatos.: [10561]1 * Item asseveramus, et pro certo persuasum habemus quod Dominus noster : [10562]1 * Item docent, quod Christus apparebit in consummatione mundi:
[10563]1 * Item docent, quod Verbum, hoc est, Filius Dei, assumpserit humanam naturam in utero beatæ Mariæ virginis, ut sint duæ naturæ, divina et humana, in unitate personæ inseparabiliter conjunctæ, unus Christus, vere Deus et vere homo, natus ex virgine Maria, vere passus, crucifixus, mortuus et sepultus, ut reconciliaret nobis Patrem, et hostia esset non tantum pro culpa originis, sed etiam pro omnibus actualibus hominum peccatis.: [10564]1 * Item docent, quod fides illa debeat bonos fructus parere, et quod oporteat bona opera, mandata a Deo, facere, propter voluntatem Dei, non ut confidamus, per ea opera justificationem coram Deo mereri.:
[10565]1 * Item docent, quod homines non possint justificari: [10566]1 * Item docent, quod post lapsum Adæ omnes homines, secundum naturam propagati, nascantur cum peccato, hoc est, sine metu Dei, sine fiducia erga Deum, et cum concupiscentia; quodque hic morbus, seu vitium originis vere sit peccatum, damnans et afferens nunc quoque æternam mortem his, qui non renascuntur per Baptismum et Spiritum Sanctum.: [10567]1 * Item docent, quod una Sancta Ecclesia pepetuo mansura sit. Est autem Ecclesia congregatio Sanctorum: [10568]1 * Item, autores traditionum faciunt contra mandatum Dei, cum collocant peccatum in cibis, in diebus et similibus rebus, et onerant Ecclesiam servitute legis, quasi oporteat apud Christianos ad promerendam justificationem cultum esse similem Levitico, cujus ordinationem commiserit Deus Apostolis et Episcopis. Sic enim scribunt quidam, et videntur Pontifices aliqua ex parte exemplo legis Mosaicæ decepti esse. Hinc sunt illa onera, quod peccatum mortale sit, etiam sine offensione aliorum, in feriis laborare minibus, quod sit peccatum mortale omittere horas Canonicas, quod certi cibi polluant conscientiam, quod jejunia sint opera placantia Deum, quod peccatum in casu reservato non posit remitti, nisi accesserit autoritas reservantis, cum quidem ipsi Canones non de reservatione : [10569]1 * Iudicum.: [10570]1 * Jacobi Epistola.: [10571]1 * Jacobus: [10572]1 [10573]2 * Jeremias.: [10574]1 * Jesu Christo. Itaque manifestissimæ vanitatis eos damnamus, qui affirmant sacramenta nihil aliud esse præterquam nuda signa: sed persuasissimum habemus, per baptismum nos in : [10575]1 * Joannes: [10576]1 [10577]2 * Job.: [10578]1 * Joel.: [10579]1 * Johan. Epist. I. II.: [10580]1 * Johannem: [10581]1 * Jonas.: [10582]1 * Josua.: [10583]1 * Judæ Epistola.: [10584]1 * Judices.: [10585]1 * Judicium: [10586]1 * L. Solus Deus peccata remittit, idque per solum Christum Jesum Dominum nostrum.: [10587]1 * LEGEM ESSE NUMERIS OMNIBUS PERFECTAM, HOMINES AUTEM IMPERFECTOS.:
[10588]1 * LI. Qui remissionem peccatorum creaturæ tribuit, Deum gloria sua spoliat et idololatra est: [10589]1 * LII. Confessio ergo, quæ sacerdoti aut proximo fit, non pro remissione peccatorum, sed pro consultatione haberi debet.:
[10590]1 * LIII. Opera satisfactionis a sacerdote imposita humanæ sunt traditionis: [10591]1 * LIV. Christus dolores nostros et omnes labores nostros tulit; qui vero operibus poenitentialibus tribuit, quod Christi solius est, errat et Deum blasphemat.: [10592]1 * LIX. Quo minus de hisce rebus nobis revelat Deus, hoc minus nobis pervestigandæ sunt.: [10593]1 * LV. Qui vel unicum peccatum poenitenti remittere negat, is non Dei nec Petri, sed Diaboli vicem tenet.: [10594]1 * LVI. Qui quædam tantum peccata idque pro mercede aut pecunia remittunt, Simonis et Balaami socii sunt, et veri Satanæ legati.:
[10595]1 * LVII. Scriptura sacra purgatorium post hanc vitam nullum novit.:
[10596]1 * LVIII. Defunctorum judicium soli Deo cognitum est.: [10597]1 * LX. Si quis, pro mortuis sollicitus, apud Deum gratiam eis implorat aut precatur, non damno; sed tempus de hoc definire: [10598]1 * LXI. De charactere, quem postremis hisce temporibus excogitarunt sacrifici, nihil novit divina Scriptura.: [10599]1 * LXII. Scriptura alios presbyteros aut sacerdotes non novit quam eos qui verbum Dei annunciant.: [10600]1 * LXIII. Mis vero presbyteris, de: [10601]1 * LXIV. Qui errorem agnoscunt, illis nihil damni inferendum, ferantur autem donec in pace decedant, deinde sacerdotiorum bona juxta Christianam caritatem ordinentur.: [10602]1 * LXV. Qui errorem non agnoscunt nec ponunt, Deo sunt relinquendi, nec vis corporibus illorum inferenda nisi tam enormiter ac tumultuose se gerant, ut parcere illis magistratui salva publica tranquillitate non liceat.: [10603]1 * LXVI. Humilient se illico quicunque in Ecclesia sunt præfecti, crucemque Christi : [10604]1 * LXVII. Si cui libet disserere mecum de decimis, reditibus, de infantibus non baptizatis, de confirmatione, non detrectabo colloquium.: [10605]1 * Laicis datur utraque species Sacramenti in Coena Domini, quia hic mos habet mandatum Domini: [10606]1 * Lamentationes.: [10607]1 * Legem Dei maxime justam, æquabilem, et perfectam agnoscimus et fatemur, ea jubentem quæ, si perfecte pleneque præstarentur, vitam dare possent, et ad æternam nos perducere fælicitatem. Sed nostra natura adeo est corrupta et infirma, ut nunquam ad opera legis perfecte præstanda simus idonei; nam si peccatum nos habere etiam post regenerationem negemus, nosmetipsos decipimus, et veritas Dei non est in nobis. Propterea necesse erat, ut : [10608]1 * Leges Ciuiles possunt Christianas propter capitalia et grauia crimina morte punire.: [10609]1 * Leguntur exempla hominum, qui deserto conjugio, deserta reipublicæ administratione, abdiderunt se in monasteria. Id vocabant fugere ex mundo, et quærere vitæ genus, quod Deo magis placeret, nec videbant, Deo serviendum esse in illis mandatis, quæ ipse tradidit, non in mandatis, quæ sunt excogitata ab hominibus. Bonum et perfectum vitæ genus est, quod habet mandatum Dei. De his rebus necesse est admonere homines. Et ante hæc tempora reprehendit Gerson errorem monachorum de perfectione, et testatur, suis temporibus novam vocem fuisse, quod vita monastica sit status perfectionis.: [10610]1 * Leviticus.: [10611]1 [10612]2 * Libellus de Consecratione Archiepiscoporum & Episcoporum, & de ordinatione Presbyterorum & Diaconorum æditus nuper temporibus Edwardi sexti, & autoritate Parlamenti illis ipsis temporibus confirmatus, omnia ad eiusmodi consecrationem & ordinationem necessaria continet, & nihil habet quod ex se sit aut superstitiosum aut impium.: [10613]1 * Libri Machabæorum. 2.: [10614]1 * Lingua populo non intellecta publicas in ecclesia preces peragere, aut Sacramenta administrare, verbo Dei et primitiuæ Ecclesiæ consuetudini planè repugnat.: [10615]1 * Locutus est Deus omnia hæc verba, dicendo; Ego sum Dominus Deus tuus, qui te eduxi e terra Ægypti, e domo servitutis.: [10616]1 * Lucam: [10617]1 * Magistratu civili subveniri possit, sufficiens causa nulla esse potest conjugii vinculum dissolvendi.: [10618]1 * Magnæ disputationes fuerunt de potestate Episcoporum, in : [10619]1 * Malachias.: [10620]1 * Marcum: [10621]1 * Martinus: [10622]1 * Matt. vi.: [10623]1 * Matthæum: [10624]1 * Micheas.: [10625]1 * Ministri Subscriptarum Ecclesiarum per Helvetiam: [10626]1 * Ministrorum malitia non tollit efficaciam institutionum diuinarum.:
[10627]1 * Modum hujus operationis fideles in hac vita plene comprehendere non possunt; in eo interim acquiescentes, quod per istam Dei: [10628]1 * Multi inciderunt errore in hoc vitæ genus, quibus etiam si non deesent anni, tamen judicium de suis viribus defuit. Qui sic irretiti erant, cogebantur manere, etiam si quidam beneficio Canonum liberari possent. Et hoc accidit magis etiam in monasteriis virginum, quam monachorum, cum sexui imbecilliori magis parcendum esset.: [10629]1 * Nahum.: [10630]1 * Nam hisce vocabulis discrimen inter opus Dei, et inter opus Diaboli quam maxime perspicue : [10631]1 * Nam per verbum et Sacramenta, tanquam per instrumenta, donatur Spiritus Sanctus, qui fidem efficit, ubi et quando visum est Deo, in iis, qui audiunt Evangelium, scilicet, quod Deus non propter nostra merita, sed propter Christum justificet hos, qui credunt, se propter Christum in gratiam recipi: [10632]1 * Nam remissio peccatorum et justificatio fide apprehenditur, sicut testatur et vox Christi: [10633]1 * 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 :
[10634]1 * Nec habeat fidem Cæsarea Majestas istis, qui, ut inflamment odia hominum adversus nostros, miras calumnias spargunt in populum. Hoc modo irritatis animis bonorum virorum initio præbuerunt occasionem huic dissidio, et eadem arte conantur nunc augere discordias. Nam Cæsarea Majestas haud dubie comperiet tolerabiliorem esse formam et doctrinæ et ceremoniarum apud nos, quam qualem homines iniqui et malevoli describunt.: [10635]1 * Negativa: [10636]1 [10637]2 [10638]3 [10639]4 [10640]5 [10641]6
[10642]7 [10643]8 * Negativa.: [10644]1 * Nehemias.: [10645]1 * Nemo in Ecclesia ministret nisi uocatus.: [10646]1 * Nemo præter Christum sine peccato.: [10647]1 * Neque dubitamus quin idem corpus, quod ex virgine natum, cruci affixum, mortuum, et resuscitatum fuerat, in coelum ascendent, ut omnia impleret nostro nomine, et ad nostri consolationem accepit omnium potestatem in coelo et in terra; et regno suscepto sedet ad dextram patris, patronus et unicus intercessor pro nobis. Atque hanc gloriam, honorem et prærogativam: [10648]1 * Neque etiam in iis, qui a lapsu instaurantur, lasciviam ant pietatis injuriam procreat rediviva perseverantiæ fiducia; sed multo majorem curam de viis Domini solicite custodiendis, quæ præsparatæ sunt ut in illis ambulando perseverantiæ suæ certitudinem retineant, ne propter paternæ benignitatis abusum propitii Dei facies (cujus contemplatio piis vita dulcior, subductio morte acerbior) denuo ab ipsis avertatur, et sic in graviores animi cruciatus incidant.: [10649]1 * Neque tamen id eo facimus, quod aliquando fore speremus, ut inveterata illa pestis hac nostra simplici et nuda confessione sanari possit; præsertim cum non ignoremus suavem evangelii odorem filiis perditionis letiferum futurum: sed quod fratrum infirmorum rationem habendam duceremus; cum quibus sententiam nostram, velut ex intimis animi penetralibus prolatam, communicandam esse putavimus; ne videlicet perturbarentur, aut etiam auferrentur variorum rumorum ventis, quos Sathan adversus nos excitarat, ut nostrum illud sanctum, ac pium eluderet consilium. Denunciamus igitur, omnesque adeo rogamus, si quis aut caput aliquod, aut etiam sententiam cum sancto Dei verbo pugnantem hic animadverterit, ut pro sua humanitate, proque eo amore, quo Christum, Christique gregem prosequitur, nos per literas admoneat: id qui fecerit, sancte ei repromittimus nos eidem aut ex ore Dei, hoc est, ex sacræ scripturæ oraculo satisfacturos; aut quod secus a nobis dictum :
[10650]1 * Nihil enim est, qui rigat, neque qui plantat, sed qui dat incrementum Deus.: [10651]1 * Nihil horum negari potest, extant enim in libris eorum.: [10652]1 * Non igitur commiscendæ sunt potestates ecclesiastica et civilis: ecclesiastica suum mandatum habet Evangelii docendi et administrandi Sacramenta. Non irrumpat in alienum officium, non transferat regna mundi, non abroget leges magistratuum, non tollat legitimam obedientiam, non impediat judicia de ullis civilibus ordinationibus aut contractibus, non præscribat leges magistratibus de forma rei publicæ; sicut dicit Christus : [10653]1 * Non licet cuiquam sumere sibi munus publicè prædicandi, aut administrandi Sacramenta, in Ecclesia, nisi prius fuerit ad hæc obeunda legitimè uocatus et missus. Atque illos, legitimè uocatos et missos existimare debemus, qui per homines, quibus potestas uocandi Ministros atque mittendi in uineam Domini publicè concessa est in Ecclesia, cooptati fuerint et asciti in hoc opus.: [10654]1 * Non omne peccatum Mortale post baptismum uoluntarie perpetratum, est peccatum in Spiritum sanctum et irremissible. Proinde lapsis à baptismo in peccata, locus poenitentia non est negandus. Post acceptum spiritum sanctum, possumus à gratia data recedere atque peccare, denuóque per gratiam Dei resurgere ac respiscere. Ideóque illi damnandi sunt, qui se quamdiu: [10655]1 * Nos universi et singuli subscribentes profitemur, postquam de religionis controversiis diu multumque apud nos deliberatum esset, cunctis ad lydium veritatis divinæ lapidem accuratius examinatis, in veritatis certa persuasione, per Dei Verbum et Spiritum Sanctum, animos nostros acquiescere: ideoque corde credimus, ore profitemur, consignatis chirographis testamur et constanter asserimus, Deo teste invocato, et universo genere humano in conscientiam appellato, hanc unicam esse fidem et religionem Christianam Deo acceptam, hominique salutarem, quæ nunc ex immensa Dei misericordia per evangelii prædicationem mundo patefacta, a multis ecclesiis gentibusque clarissimis, præsertim ab ecclesia : [10656]1 * Noui Testamenti Libros omnes (ut uulgo recepti sunt) recipimus et habemus pro Canonicis.: [10657]1 * Novi Testamenti, a Jesu Christo institutum,: [10658]1 * Novi autem.: [10659]1 * Numeri.: [10660]1 [10661]2 * Obadias.: [10662]1 * Oblatio Christi semel facta, perfecta est redemptio, propitiatio, et satisfactio pro omnibus peccatis totius mundi, tam originalibus quam actualibus. Neque præter illam unicam est ulla alia pro peccatis expiatio. Vnde missarum sacrificia, quibus uulgo dicebatur, Sacerdotem offerre Christum in remissionem poena aut culpæ pro uiuis et defunctis, blasphema figmenta sunt, et pernitiosæ imposturæ.: [10663]1 * Olim vexabantur conscientiæ doctrina operum, non audiebant ex Evangelio consolationem. Quosdam conscientia expulit in desertum, in monasteria, sperantes ibi se gratiam merituros esse per vitam monasticam. Alii alia excogitaverunt opera ad promerendam gratiam et satisfaciendum pro peccatis. Ideo magnopere fuit opus, hanc doctrinam de fide in Christum tradere et renovare, ne deesset consolatio pavidis conscientiis, sed scirent fide in Christum apprehendi gratiam et remissionem peccatorum et justificationem.:
[10664]1 * Omniaque ideo contraria de religione dogmata aversamur; præsertim vero papismum universum et singula ejus capita, quemadmodum hodie Dei verbo confutata et ab ecclesia : [10665]1 * Opera Supererogationis.: [10666]1 * Opera ante Iustificationem.: [10667]1 * Opera quæ fiunt ante gratiam Christi, et spiritus eius afflatum, cum ex fide Iesu Christi non prodeant, minimè Deo grata sunt: neque gratiam : [10668]1 * Opera quæ supererogationis appellant, non possunt sine arrogantia et impietate prædicari. Nam illis declarant homines non tantum se Deo reddere quæ tenentur sed plus in eius gratiam facere quam deberent: cum apertè Christus dicat: Cum feceritis omnia quæcunque præcepta sunt uobis, dicite: Serui inutiles sumus.: [10669]1 * 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.: [10670]1 * Oratio: [10671]1 * Ornatur potestas clavium, et commenoratur, quantam consolationem afferat perterrefactis conscientiis, et quod requirat Deus fidem, ut illi absolutioni tanquam voci de coelo sonanti credamus, et quod illa fides in Christum vere consequatur et accipiat remissionem peccatorum.: [10672]1 * Orta est etiam inter theologos Augustanæ Confessionis controversia de ceremoniis seu ritibus Ecclesiasticis, qui in Verbo Dei neque præcepti sunt, neque : [10673]1 * PRÆFATIO.: [10674]1 * Panis et vini transubstantiatio in Eucharistia, ex sacris literis probari non potest, sed apertis scripturæ verbis aduersatur, sacramenti naturam euertit, et: [10675]1 * Paralipom. 2.: [10676]1 * Parochiæ multipliciter vexabantur per Stationarios. Infinitæ contentiones erant pastoribus cum monachis, de jure parochiali, de confessionibus, de sepulturis, de extraordinariis concionibus, et de aliis innumerabilibus rebus. Hujusmodi negotia prætermisimus, ut illa, quæ sunt in hac causa præcipua, breviter proposita, facilius cognosci possent. Neque hic quicquam ad ullius contumeliam dictum aut collectum est. Tantum ea recitata sunt, quæ videbantur necessario dicenda esse, ut intelligi posit in doctrina ac ceremoniis apud nos nihil esse receptum contra Scripturam aut Ecclesiam Catholicam: [10677]1 * Pars: [10678]1 [10679]2 * Paschatis, Pentecostes et similium feriarum et rituum. Nam qui judicant Ecclesiæ autoritate pro Sabbato institutam esse diei Dominici observationem, tanquam necessariam, longe errant. Scriptura abrogavit Sabbatum, quæ docet omnes ceremonias Mosaicas, post revelatum Evangelium omitti posse. Et tamen, quia opus erat constituere certum diem, ut sciret populus, quando convenire deberet, apparet Ecclesiam: [10680]1 * Pater noster qui es in coelis, sanctificetur nomen tuum, adveniat regnum tuum, fiat voluntas tua in terris sicut in coelis, panem nostrum quotidianum da nobis hodie, ac remitte nobis debita nostra, sicut nos remittimus debitoribus nostris, et ne nos inducas in tentationem, sed libera nos a malo, quia tuum est regnum, potentia et gloria in secula. Amen.: [10681]1 * Paternoster: [10682]1 * Pauli espistolæ ad: [10683]1 * Paulus dicit: [10684]1 * Peccatum Originale.: [10685]1 * Peccatum originis non est (et fabulantur Pelagiani) in imitatione Adami situm, sed est vitium et deprauatio naturæ cuiuslibet hominis ex Adamo naturaliter propagati, qua fit, vt ab originali iustitia quàm longissime: [10686]1 * Per Ecclesiam: [10687]1 * Per cætera de traditionibus hominum quantumvis speciosis et receptis, quæcumque nos abducunt, sic illud Domini respondemus,:
[10688]1 * Petri Epist. I. II.: [10689]1 * Petrus: [10690]1 * Philemonem.: [10691]1 * Philippenses.: [10692]1 * Philippus: [10693]1 * Plerique Canones recindunt vota ante annum XV. contracta, quia ante illam ætatem non videtur tantum esse judicii, ut de perpetua vita constitui possit. Alius Canon, plus concedens hominum imbecillitati, addit annos aliquot, vetat enim ante annum XVIII. votum fieri. Sed utrum sequemur? Maxima pars habet excusationem, cur monasteria deserant, quia plurimi ante hanc ætatem voverunt:
[10694]1 * Porro veritas ex vulgi rumoribus aut maledictis inimicorum colligi non potest. Facile autem hoc judicari potest, nihil magis prodesse ad dignitatem ceremoniarum conservandam et alendam reverentiam ac peitatem in populo, quam si ceremoniæ rite fiant in ecclesiis.:
[10695]1 * Postquam igitur Missa apud nos habet exemplum Ecclesiæ, ex Scriptura et Patribus, confidimus improbari eam non posse, maxime cum publicæ ceremoniæ magna ex parte similes usitatis serventur; tantum numerus Missarum est dissimilis, quem propter maximos et manifestos abusus certe moderari prodesset. Nam olim etiam in ecclesiis frequentissimis non fiebat quotidie Missa, ut testatur Historia Tripartita Lib. IX. Cap.: [10696]1 * Postremo, etiam si voti violatio reprehendi posset, tamen non videtur statim sequi, quod conjugia talium personarum dissolvenda sint. Nam Augustinus negat debere dissolvi, XXVII. quæst. I. Cap. Nuptiarum; cujus non est levis auctoritas, etiamsi alii postea aliter senserunt.: [10697]1 * Prædestinatio ad uitam, est æternum Dei propositum, quo ante iacta mundi fundamenta, suo consilio, nobis quidem occulto, constanter decreuit, eos quos in Christo elegit ex hominum genere, à maledicto et exitio liberare, atque ut uasa in honorem efficta, per Christum ad æternam salutem adducere: Vnde qui tam præclaro Dei beneficio sunt donati, illi spiritu eius opportuno tempore operante, secundum propositum eius uocantur: uocationi per gratiam parent: iustificantur gratis: adoptantur in filios; vnigeniti Iesu Christi imagini efficiuntur conformes: in bonis operibus sanctè ambulant: et demùm ex Dei misericordia pertingunt ad sempiternam foelicitatem.: [10698]1 * Præfatio: [10699]1 * Præfatio ad: [10700]1 * Præfatio.: [10701]1 * Præter hæc disputatur, utrum Episcopi seu Pastores habeant jus instituendi ceremonias in Ecclesia, et leges de cibis, feriis, gradibus ministrorum, seu ordinibus, etc., condendi. Hoc jus qui tribuunt Episcopis, allegant testimonium : [10702]1 * Præterea docent nostri, quod necesse sit bona opera facere, non ut confidamus per ea gratiam mereri, sed propter voluntatem Dei. Tantum fide apprehenditur remissio peccatorum ac gratia. Et quia per fidem accipitur Spiritus Sanctus, jam corda renovantur et induunt novos affectus, ut parere bona opera: [10703]1 * Præterea obscurantur præcepta : [10704]1 * Primo enim in istis lapsibus conservat in illis semen illud suum immortale, ex quo regeniti sunt, ne illud pereat aut excutiatur. Deinde per verbum et Spiritum suum, eos certo et efficaciter renovat ad poenitentiam, ut de admissis peccatis ex animo secundum Deum doleant, remissionem in sanguine Mediatoris, per fidem, contrito corde, expetant, et obtineant, gratiam Dei reconciliati iterum sentiant, miserationes per fidem ejus adorent, ac deinceps salutem suam cum timore et tremore studiosius operentur.: [10705]1 * Primum de his, qui matrimonia contrahunt, sic docent apud nos, quod liceat omnibus, qui non sunt idonei a cælibatum, contrahere matrimonium, quia vota non possunt ordinationem ac mandatum Dei tollere. Est autem hoc mandatum Dei : [10706]1 * Primum fundamentum est articulus fidei nostræ Christianæ, videlicet Jesu Christus est verus, : [10707]1 * Principalis hujus dissidii quæstio fuit, an divina et humana natura et utriusque proprietates propter unionem personalem, realiter, hoc est, vere et reipsa in persona Christi invicem communicent, et quousque illa communicatio extendatur?: [10708]1 * Principibus, uidemus semper fuisse attributam, hoc est, ut omnes status atque ordines fidei suæ a Deo commissos, siue illi ecclesiastici sint, siue ciuiles, in officio contineant, & contumaces ac delinquentes, gladio ciuili coerceant.: [10709]1 * Principio, quod opera nostra non possint reconciliare Deum, aut mereri remissionem peccatorum et gratiam et justificationem, sed hanc tantum fide consequimur, credentes, quod propter Christum recipiamur in gratiam, qui solus positus est Mediator et Propitiatorium : [10710]1 * Pro certo etiam credimus, quod quatenus fieri non poterat, ut mortis dolores perpetuam haberent potestatem adversus autorem vitæ, Dominus : [10711]1 * Proinde Jesus Christus, Mundi Salvator, pro omnibus et singulis hominibus mortuus est, omnibusque per mortem crucis promeritus reconciliationem et remissionem peccatorum; ita tamen ut nemo remissionis illius reipsa particeps fiat, præter credentes, idque etiam secundum verba Evangelii : [10712]1 * Prophetæ maiores.: [10713]1 * Prophetæ minores.: [10714]1 * Propter istas peccati inhabitantis reliquias, et mundi insuper ac Satanæ tentationes, non possent conversi in ista gratia perstare, si suis viribus permitterentur. Sed fidelis est Deus, qui ipsos in gratia semel collata misericorditer confirmat, et in eadem usque ad finem potenter conservat.: [10715]1 * Propter quod unumquodque est tale, illud ipsum est magis tale.:
[10716]1 * Prouerbia.: [10717]1 * Proverbia.: [10718]1 * Psalmi.: [10719]1 [10720]2 * Publica persuasio fuit non tantum vulgi, sed etiam docentium in ecclesiis, quod discrimina ciborum et similes tradtiones humanæ sint opera utilia ad promerendum gratiam et satisfactoria pro peccatis. Et quod sic senserit mundus, apparet ex eo, quia quotidie instituebantur novæ ceremoniæ, novi ordines, novæ feriæ, nova jejunia, et Doctores in templis exigebant hæc opera tanquam necessarium cultum ad promerendam gratiam, et vehementer terrebant conscientias, si quid omitterent.: [10721]1 * Publica querela fuit de exemplis Sacerdotum, qui non continebant. :
[10722]1 * Pura et vera doctrina nostrarum ecclesiarum de Sacra Coma::
[10723]1 * Pura et vera doctrina nostrarum ecclesiarum de hoc articulo de Persona Christi.: [10724]1 * Pura et vera doctrina nostrarum ecclesiarum de hoc articulo s. baptismatis.: [10725]1 * Pura et vera doctrina nostrarum ecclesiarum de hoc articulo.:
[10726]1 * QUÆ OPERA APUD DEUM HABENTUR BONA.: [10727]1 * QUIBUS COMMUNICARI SACRAMENTA DEBEANT.: [10728]1 * QUIBUS INDICIIS VERA ECCLESIA DISTINGUATUR A FALSA, ET QUIS IN ECCLESIASTICÆ DOCTRINÆ CONTROVERSIIS SIT JUDEX.: [10729]1 * Quæ est inter nos et Sacramentarios in hoc articulo.: [10730]1 * Quæ fides certa et indubita omnium sperandarum de Dei benevolentia rerum substantia est et apprehensio. Ex sese caritatem ac mox præclaros virtutum omnium fructus pullulat. Non quidquam tamen his officiis, licet piorum, sed ipsi simpliciter justificationem et partam salutem gratiæ Dei tribuimus.: [10731]1 * Quæ libet ecclesia particularis, sine nationalis autoritatem habet instituendi, mutandi, aut abrogandi cæremonias aut ritus Ecclesiasticos, humana tantum autoritate institutos, modò omnia ædificationem fiant.: [10732]1 * Quæ luminis naturæ, eadem hæc Decalogi per Mosen a Deo Judæis peculiariter traditi est ratio: cum enim is magnitudinem quidem peccati retegat, ejusque hominem magis ac magis reum peragat, sed nec remedium exhibeat, nec vires emergendi ex miseria conferat, adeoque per carnem infirmatus transgressorem maledictione relinquat, non potest homo per eum salutarem gratiam obtinere.:
[10733]1 * 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.: [10734]1 * Quæ vulgo Adiaphora seu res mediæ et indifferentes vocantur.:
[10735]1 * Quæritur, an in Sacra Coena verum corpus et verus sanguis Domini nostri Jesu Christi vere et substantialiter sint præsentia, atque cum pane et vino distribuantur, et ore sumantur, ab omnibus illis, qui hoc Sacramento utuntur, sive digni sint, sive indigni, boni aut mali, fideles aut infideles, ita tamen, ut fideles : [10736]1 * Quæs. Age quodnam est tertium mandatum?: [10737]1 * Quæs. An vero Deus humanum genus universum in statu peccati ac miseriæ periturum dereliquit?: [10738]1 * Quæs. An vero Primi nostri Parentes in quo creati fuerant statu perstitere?: [10739]1 * Quæs. An vero sunt omnes violationes legis ex æquo graves?:
[10740]1 * Quæs. Cedo mandatum sextum?: [10741]1 * Quæs. Dic quænam sit Decalogi summa?: [10742]1 * Quæs. E septenis autem quem diem sabbato hebdomadario designavit Deus?: [10743]1 * Quæs. In decimo præcepto quid exigitur?: [10744]1 * Quæs. In mandato primo quid exigitur?: [10745]1 * Quæs. In octavo præcepto quid prohibetur?: [10746]1 * Quæs. In petitione tertia quid precamur?: [10747]1 * Quæs. In quem vero statum præcipitavit lapsus iste humanum genus?:
[10748]1 * Quæs. In quo consistit Christi exaltatio?: [10749]1 * Quæs. In quo consistit status illius in quem lapsus est homo peccaminositas?: [10750]1 * Quæs. In quo constitit Christi humiliatio?: [10751]1 * Quæs. Mandatum octavum quid a nobis exigit?: [10752]1 * Quæs. Quæ miseria est illius status in quem homo lapsus est?:
[10753]1 * Quæs. Quæ munera Christus ut Redemptor noster obit?: [10754]1 * Quæs. Quæ prohibentur decimo mandato?: [10755]1 * Quæs. Quæ ratio subnectitur quinto præcepto?: [10756]1 * Quæs. Quæ tandem beneficia a Christo percipiunt fideles in resurrectione?: [10757]1 * Quæs. Quænam a Christo beneficia in morte percipiunt fideles?:
[10758]1 * Quæs. Quænam beneficia in hac : [10759]1 * Quæs. Quænam est Decalogi præfatio?: [10760]1 * Quæs. Quænam est ratio subnexa mandato tertio?: [10761]1 * Quæs. Quænam sunt externa media quibus Christus nobis communicat redemptionis suæ beneficia?: [10762]1 * Quæs. Quænam sunt illa beneficia quæ justificationem, adoptionem et sanctificationem in hac vita vel comitantur, vel ab eis promanant?:
[10763]1 * Quæs. Quænam sunt opera Divinæ providentiæ?: [10764]1 * Quæs. Quænam sunt quarto præcepto rationes annexe?: [10765]1 * Quæs. Quænam sunt rationes præcepto secundo annexe?: [10766]1 * Quæs. Quænam sunt sacramenta Novi Testamenti?: [10767]1 * Quæs. Qua ratione exequitur Christus munus Sacerdotale?: [10768]1 * Quæs. Qua ratione fit verbum efficax ad salutem?: [10769]1 * Quæs. Qua ratione participes efficimur redemptionis per Christum acquisitæ?: [10770]1 * Quæs. Quale est mandatum decimum?: [10771]1 * Quæs. Qualem creavit Deus hominem?: [10772]1 * Quæs. Quam nobis regulam dedit Deus, qua nos ad ejus glorificationem ac fruitionem dirigamur?: [10773]1 * Quæs. Quam nobis regulum præscripsit Deus precibus nostris dirigendis?: [10774]1 * Quæs. Quem peculiarem providentiæ suæ actum exercebat Deus circa hominem in statu creationis suæ existentem?: [10775]1 * Quæs. Qui autem Christus, Filius Dei cum esset, factus est homo?:
[10776]1 * Quæs. Qui autum est sabbatum sanctificandum?: [10777]1 * Quæs. Qui evadunt sacramenta media efficacia ad salutem?: [10778]1 * Quæs. Qui exequitur Christus munus Regium?: [10779]1 * Quæs. Quibus est Baptismus administrandus?: [10780]1 * Quæs. Quid a nobis exigit mandatum quartum?: [10781]1 * Quæs. Quid a nobis exigit mandatum sextum?: [10782]1 * Quæs. Quid a nobis exigit præceptum nonum?: [10783]1 * Quæs. Quid autem exigit a nobis Deus, quo nobis ob peccatum debitas iram ejus ac maledictionem effugiamus?: [10784]1 * Quæs. Quid autem officii ac observantiæ ab homine exposcit Deus?:
[10785]1 * Quæs. Quid est Deus?: [10786]1 * Quæs. Quid est adoptio?: [10787]1 * Quæs. Quid est baptismus?: [10788]1 * Quæs. Quid est coena Domini?: [10789]1 * Quæs. Quid est fides in Jesum Christum?: [10790]1 * Quæs. Quid est justificatio?: [10791]1 * Quæs. Quid est opus creationis?: [10792]1 * Quæs. Quid est peccatum?: [10793]1 * Quæs. Quid est precatio?: [10794]1 * Quæs. Quid est quod Scripturæ præcipue docent?: [10795]1 * Quæs. Quid est quod in secundo præcepto prohibetur?: [10796]1 * Quæs. Quid est quod jubemur mandato quinto?: [10797]1 * Quæs. Quid est quod mandatum quintum vetat?: [10798]1 * Quæs. Quid est quod meretur peccatum unumquodque?: [10799]1 * Quæs. Quid est quod oramus in petitione prima?: [10800]1 * Quæs. Quid est quod prohibetur mandato primo?: [10801]1 * Quæs. Quid est resipiscentia ad vitam?: [10802]1 * Quæs. Quid est sacramentum?: [10803]1 * Quæs. Quid est sanctificatio?: [10804]1 * Quæs. Quid est vocatio efficax?: [10805]1 * Quæs. Quid exigitur in mandate tertio?: [10806]1 * Quæs. Quid exigitur in secundo præcepto?: [10807]1 * Quæs. Quid exigitur mandato septimo?: [10808]1 * Quæs. Quid homini primum revelavit Deus, quod foret ipsi obedientiæ regula?: [10809]1 * Quæs. Quid imprimis docemur verbis istis mandati primi: [10810]1 * Quæs. Quid nos docet orationis Dominicæ conclusio?: [10811]1 * Quæs. Quid nos docet orationis Dominicæ præfatio?: [10812]1 * Quæs. Quid nos edocet Decalogi præfatio?: [10813]1 * Quæs. Quid oramus in petitione quarta?: [10814]1 * Quæs. Quid petimus in secunda petitione?: [10815]1 * Quæs. Quid petimus in sexta petitione?: [10816]1 * Quæs. Quid precamur in petitions quinta?: [10817]1 * Quæs. Quid prohibetur in mandato quarto?: [10818]1 * Quæs. Quid prohibetur mandato septimo?: [10819]1 * Quæs. Quid prohibetur mandato tertio?: [10820]1 * Quæs. Quid prohibetur nono præcepto?: [10821]1 * Quæs. Quid sunt decreta Dei?: [10822]1 * Quæs. Quid vero prohibet sextum mandatum?: [10823]1 * Quæs. Quis est Redemptor electorum Dei?: [10824]1 * Quæs. Quisquamne potis est mandata Dei perfecte observare?:
[10825]1 * Quæs. Quodnam erat peccatum istud quo primi parentes statu in quo creati fuerant exciderunt?: [10826]1 * Quæs. Quodnam est mandatum primum?: [10827]1 * Quæs. Quodnam est mandatum septimum?: [10828]1 * Quæs. Quodnam est præceptum nonum?: [10829]1 * Quæs. Quodnam est præceptum octavum?: [10830]1 * Quæs. Quodnam est præceptum quintum?: [10831]1 * Quæs. Quodnam est præceptum secundum?: [10832]1 * Quæs. Quomodo Prophetæ munere defungitur Christus?: [10833]1 * Quæs. Quomodo decreta sua exequitur Deus?: [10834]1 * Quæs. Quomodo legi debet ac audiri verbum, ut evadat efficax ad salutem?: [10835]1 * Quæs. Quomodo nobis applicat Spiritus redemptionem per Christum acquisitam?: [10836]1 * Quæs. Quot sunt personæ in Deitate?: [10837]1 * Quæs. Recita mandatum quartum?: [10838]1 * Quæs. Suntne plures uno Deo?: [10839]1 * Quæs. Totumne genus humanum cecidit in prima Adami transgressione?:
[10840]1 * Quæs. Ubinam summatim comprehenditur lex moralis?: [10841]1 * Quæs. Ut digne quis participet coenam Dominicam quid requiritur?:
[10842]1 * Quæsitum fuit, num persecutionis tempore, et in casu confessionis:
[10843]1 * Quæsitum fuit: an Evangelism proprie sit tantummodo concio de gratia Dei, quæ remissionem peccatorum nobis annunciet: an vero etiam sit concio poenitentiæ, arguens peccatum incredulitatis, quippe quæ non per Legem, sed per Evangelion duntaxat arguatur.:
[10844]1 * Quæstio. Quis hominis finis est præcipuus?: [10845]1 * Qualis autem post lapsum fuit homo, tales et liberos procreavit, nempe corruptus corruptos; corruptione ab Adamo in omnes posteros [solo Christo excepto] non per imitationem [quod Pelagiani olim voluerunt], sed per vitiosæ naturæ propagationem, justo Dei judicio, derivata.: [10846]1 * Quam Synodus Dordrechtana Verbo Dei consentaneam, atque in Ecclesiis Reformatis hactenus receptam esse, judicat, quibusdam Articulis exposita.: [10847]1 * Quam ob causam et Pius Papa dixisse fertur, fuisse aliquas causas, cur ademptum sit sacerdotibus conjugium, sed multo majores esse causas, cur reddi debeat; sic enim scribit Platina. Cum igitur sacerdotes apud nos publica illa scandala vitare vellent, duxerunt uxores, ac docuerunt, quod liceat ipsis contrahere matrimonium. Primum, quia Paulus dicit: [10848]1 * Quandoquidem de voluntate Dei ex verbo ipsius nobis est judicandum, quod testatur liberos fidelium esse sanctos, non quidem natura, sed beneficio foederis gratuiti, in quo illi cum parentibus comprehenduntur, pii parentes de electione et salute suorum liberorum, quos Deus in infantia ex hac vita evocat, dubitare non debent.: [10849]1 * Quanquam Ecclesia proprie sit congregatio Sanctorum et vere credentium: tamen, cum in hac vita multi hypocritæ et mali admixti sint, licet uti Sacramentis, quæ per malos administrantur, juxta vocem Christi: [10850]1 * Quanquam autem hæc doctrina contemnitur ab imperitis, tamen experiuntur piæ ac pavidæ conscientiæ, plurimum eam consolationis afferre, quia conscientiæ non possunt reddi tranquillæ per ulla opera, sed tantum fide, cum certo statuunt, quod propter Christum habeant placatum Deum; quemadmodum Paulus docet : [10851]1 * Quanquam autem mandatum Dei de conjugio videatur plerosque liberare a votis, tamen afferunt nostri et aliam rationem de votis, quod sint : [10852]1 * Quare et Christus dixit: Sine me nihil potestis facere: [10853]1 * Quare non est æquum tam rigide de obligatione disputare, cum omnes fateantur contra : [10854]1 * Quare nostri non debent videri hanc causam temere attigisse, aut odio episcoporum, ut quidam falso suspicantur. Magna necessitas fuit, de illis erroribus, qui nati erant ex traditionibus male intellectis, admonere ecclesias. Nam Evangelium cogit urgere doctrinam in ecclesiis de gratia et justitia fidei, quæ tamen intelligi non potest, si putent homines se mereri gratiam per observationes ab ipsis electas. Sic igitur docuerunt, quod per observationem traditionum humanarum non possimus gratiam mereri, aut justificari, quare non est sentiendum, quod hujusmodi observationes sint necessarius cultus.: [10855]1 * Quemadmodum Prædestinationis et Electionis nostræ in Christo pia consideratio, dulcis, suauis et ineffabilis comolationis plena est verè pijs et his qui sentiunt in se uim spiritus CHRISTI, facta carnis et membra quæ adhuc sunt super terram mortificantem, animumque ad coelestia et superna rapientem, tum quia fidem nostram de æterna salute consequenda per Christum plurimum stabilit atque confirmat, tum quia amorem nostrum in Deum uehementer accendit; ita hominibus curiosis, carnalibus, et spiritu Christi destitutis, ob oculos perpetuò versari Prædestinationis Dei sententiam, pernitiosissimum, est præcipitium, unde illos Diabolus protrudit, uel in desperationem, uel in æquè pernitiosam impurissimæ vitæ securitatem.: [10856]1 * Quemadmodum autem Deo placuit, opus hoc suum gratiæ per prædicationem Evangelii in nobis inchoare; ita per ejusdem auditum, lectionem, meditationem, adhortationes, minas, promissa, nec non per usum sacramentorum illud conservat, continuat, et perficit.:
[10857]1 * Quemadmodum credimus et confitemur, ex Scripturis divinis Dei cognitionem abunde hominibus tradi; ita affirmamus atque asseveramus, a nullo hominum aut angelorum, sed a Deo solo Scripturæ autoritatem pendere. Igitur qui tantam esse Scripturæ autoritatem volunt, quantum illi ecclesiæ concedunt sufragia, eos constanter asserimus adversus Deum blasphemos esse, adversus veram ecclesiam contumeliosos; quæ sui sponsi, suique pastoris vocem audit, eique obtemperat, neque tantum sibi assumit ut domina ejus videri velit.: [10858]1 * Quemadmodum credimus in unum Deum, Patrem, Filium, et Spiritum Sanctum; ita firmissime tenemus, quod ab usque rerum initio fuerit, nunc extet, ac futura sit usque ad mundi finem una ecclesia, id est, unus coetus et multitudo hominum a Deo electorum, qui recte ac pie Deum venerantur et amplectuntur per veram fidem in : [10859]1 * Quemadmodum etiam omnipotens illa Dei operatio, qua vitam hanc nostram naturalem producit et sustentat, non excludit sed requirit usum mediorum, per quæ Deus pro infinita sua sapientia et bonitate virtutem istam suam exercere voluit: ita et hæc prædicta supernaturalis Dei operatio, qua nos regenerat, neutiquam excludit, aut evertit usum Evangelii, quod sapientissimus Deus in semen regenerationis, et cibum animæ ordinavit. Quare, ut Apostoli, et qui eos secuti sunt doctores, de gratia hac Dei ad ejus gloriam et omnis superbiæ depressionem, pie populum docuerant, neque tamen interim sanctis Evangelii monitis, sub verbi, sacramentorum, et disciplinæ exercitio eum continere neglexerunt: sic etiamnum, absit, ut docentes aut discentes in Ecclesia Deum tentare præsumant, ea separando, quæ Deus pro suo beneplacito voluit esse conjunctissima. Per monita enim confertur gratia, et quo nos officium nostrum facimus promptius, hoc ipso Dei in nobis operantis beneficium solet esse illustrius, rectissimeque ejus opus procedit. Cui soli omnis, et mediorum, et salutaris eorum fructus atque efficaciæ debetur gloria in sæcula. Amen.: [10860]1 * Quemadmodum patres, qui sub lege vivebant, præter eam veritatem quæ sacrificiis repræsentabatur, etiam duo præcipua habebant sacramenta, nempe circumcisionem et pascha; quæ quicunque sprevisset, in populo Dei non censebatur: ita nunc quoque, evangelii tempore, nos duo quidem sacramenta, eaque sola agnoscimus, atque a : [10861]1 * Qui devicto mortis imperio, cum ea carne, qua natus et passus et mortuus fuerat, et resurrexit, ascendit ad Patrem, sedetque ad dexteram ejus in gloria, quam semper habuit et habet. In hujus morte et sanguine credimus emundatos nos, et ab eo resuscitandos die novissimo, in hac carne, qua nunc vivimus. Et habemus spem nos consequuturos præmium boni meriti, aut poenam pro peccatis aeterni supplicii. Hæc lege, hæc crede, hæc retine, huic fidei animam tuam subjuga, et vitam consequeris, et præmium a Christo.: [10862]1 * Qui docent, ' Deum quidem hominem fidelem sufficientibus ad perseverandum viribus instruere, ac paratum esse eas in ipso conservare si officium faciat: positis tamen illis omnibus, quæ ad perseverandum in fide necessaria sunt, quæque Deus ad conservandam fidem adhibere vult, pendere semper a "voluntatis arbitrio, ut perseveret, vel non perseveret.' Haec enim sententia manifestum Pelagianismum continet; et homines, dum vult facere liberos, facit sacrilegos, contra perpetuum evangeliæ doctrina; consensum, quas omnem gloriandi materiam homini adimit, et hujus beneficii laudem soli divinæ gratia; transcribit; et contra Apostolum testantem: Deum esse qui confirmabit nos usque in finem inculpatos in die Domini nostri Jesu Christi. : [10863]1 * Qui docent, ' Foedus illud novum gratiæ, quod Deus Pater, per mortis Christi interventum cum hominibus pepigit, non in eo consistere, quod per fidem, quatenus meritum Christi apprehendit, coram Deo justificemur et salvemur; sed in hoc, quod Deus, abrogata perfectæ obedientiæ legalis exactione, fidem ipsam et fidei obedientiam imperfectam pro perfecta legis obedientia reputet, et vitæ æternæ præmio gratiose dignam censeat.' Hi enim contradicunt Scripturæ, Justificantur gratis, ejus gratia, per redemptionem factam in Jesu Christo, quem proposuit Deus placamentum per fidem in sanguine ejus. : [10864]1 * Qui docent, 'Christum: [10865]1 * Qui docent, 'Christum nunquam rogasse pro infallibili credentium in fide perseverantia. 'Contradicunt enim ipsi Christo, dicenti, Luc. xxii. 32: [10866]1 * Qui docent, 'Christum per suam satisfactionem, nullis certo meruisse ipsam salutem et fidem, qua hæc Christi satisfactio ad salutem efficaciter applicetur, sed tantum Patri acquisivisse potestatem vel plenariam voluntatem, de novo cum hominibus agendi, et novas, quascunque vellet conditiones, præscribendi, quarum præstatio a libero hominis arbitrio pendeat, atque ideo fieri potuisse, ut vel nemo, vel omnes eas implerent.' Hi enim de morte Christi nimis abjecte sentiunt, primarium fructum seu beneficium per eam partum nullatenus agnoscunt, et Pelagianum errorem ab inferis revocant.: [10867]1 * Qui docent, 'Deum in hominis regeneratione eas suæ omnipotentiæ vires non adhibere, quibus voluntatem ejus ad fidem et conversionem potenter et infallibiliter flectat; sed positis omnibus gratiæ operationibus, quibus Deus ad hominem convertendum utitur, hominem tamen Deo, et Spiritui regenerationem ejus intendenti, et regenerare ipsum volenti, ita posse resistere, et actu ipso sæpe resistere, ut sui regenerationem prorsus impediat, atque adeo in ipsius manere potestate, ut regeneretur vel non regeneretur.' Hoc enim nihil aliud est, quam tollere omnem efficaciam gratiæ Dei in nostri conversione, et actionem Dei omnipotentis subjicere voluntati hominis, idque contra Apostolos, qui docent, Nos credere pro efficacitate fortis roboris Dei. : [10868]1 * Qui docent, 'Doctrinam de perseverantiæ: ac salutis certitudine, ex natura et indole sua, esse carnis pulvinar, et pietati, bonis moribus, precibus aliisque sanctis exercitiis noxiam; contra vero de ea dubitare, esse laudabile.' Hi enim demonstrant se efficaciam divinæ gratiæ, et inhabitantis Spiritus S. operationem ignorare: et contradicunt Apostolo Johanni contrarium disertis verbis affirmanti, Epist. I. iii. 2, 3: [10869]1 * Qui docent, 'Dona spiritualia non esse in morte spirituali ab hominis voluntate separata, cum ea in sese nunquam corrupta fuerit, sed tantum per tenebras mentis, et affectuum inordinationem impedita; quibus impedimentis sublatis, liberam suam facultatem sibi insitam exerere, id est, quodvis bonum sibi propositum ex se, aut velle, sive eligere, aut non velle, sive non eligere possit.' Novum hoc et erroneum est, atque eo facit ut extollantur vires liberi arbitrii, contra Jeremiæ prophetæ dictum, cap. xvii. 9:
[10870]1 * Qui docent, 'Dona spiritualia, sive habitus bonos, et virtutes, ut sunt bonitas, sanctitas, justitia, in voluntate hominis, cum primum crearetur, locum habere non potuisse, ac proinde nec in lapsu ab ea separari.' Pugnat enim hoc cum descriptione imaginis Dei, quam Apostolus ponit Ephes. iv. 24: [10871]1 * Qui docent, 'Fidem temporariorum a justificante et salvifica fide non differre nisi sola duratione.' Nam Christus ipse Matt. xiii. 20: [10872]1 * Qui docent, 'Gratiam et liberum arbitrium esse causas partiales simul concurrentes ad conversionis initium; nec gratiam ordine causalitatis efficientiam voluntatis antecedere;' id est, 'Deum non prius hominis voluntatem efficaciter juvare ad conversionem, quam voluntas ipsa hominis se movet ac determinat.' Hoc enim dogma Ecclesia prisca in Pelagianis jam olim condemnavit, ex Apostolo Rom. ix. 16: [10873]1 * Qui docent, 'Gratiam, qua convertimur ad Deum, nihil aliud esse quam lenem suasionem; seu' (ut alii explicant) 'nobilissimum agendi modum in conversione hominis, et naturæ humanæ convenientissimum esse, qui fiat suasionibus; nihilque obstare quo minus vel sola moralis gratia homines animales reddat spirituales; imo Deum non aliter quam morali ratione consensum voluntatis producere: atque in eo consistere operationis divinæ efficaciam, qua Satanæ operationem superet, quod Deus æterna bona, Satan autem temporaria promittat.' Omnino enim hoc Pelagianum est, et universæ Scripturæ contrarium, quæ præter hunc etiam alium, et longe efficaciorem ac diviniorem Spiritus Sancti agendi modum, in hominis conversione agnoscit. Ezech. xxxvi. 26: [10874]1 * Qui docent, 'Hominem corruptum et animalem gratia communi, quæ ipsis est lumen naturæ, sive donis post lapsum relictis, tam recte uti posse, ut bono isto usu majorem gratiam, puta evangelicam, sive salutarem, et salutem ipsam gradatim obtinere possit. Et hac ratione Deum: [10875]1 * Qui docent, 'Hominem irregenitum non esse proprie nec totaliter in peccatis mortuum, aut omnibus ad bonum spirituale viribus destitutum, sed posse justitiam vel vitam esurire ac sitire, sacrificiumque Spiritus contriti, et contribulati, quod Deo acceptum est, offerre.' Adversantur enim hæc apertis Scripturæ testimoniis, Ephes. ii. 1, 5: [10876]1 * Qui docent, 'In vera hominis conversione, non posse novas qualitates, habitus, seu dona in voluntatem ejus a Deo infundi, atque adeo fidem, qua primum convertimur, et a qua fideles nominamur, non esse qualitatem seu donum a Deo infusum; sed tantum actum hominis, neque aliter donum dici posse, quam respectu potestatis ad ipsam perveniendi.' Contradicunt enim hæc sacris literis, quæ testantur Deum: [10877]1 * Qui docent, 'Non esse absurdum, hominem priore regeneratione extincta, iterate, imo renasci.' Hi enim per hanc doctrinam negant seminis Dei, per quod renascimur, incorruptibilitatem: adversus testimonium Apostoli Petri, Epist. I. i. 23: [10878]1 * Qui docent, 'Non fuisse hunc finem mortis Christi, ut novum gratiæ foedus suo sanguine reipsa sanciret, sed tantum, ut nudum jus Patri acquireret, quodcunque foedus, vel gratiæ, vel operum, cum hominibus denuo ineundi.' Hoc enim repugnat Scripturæ, quæ docet, Christum melioris: [10879]1 * Qui docent, 'Nullam certitudinem futuræ perseverantiæ haberi posse in hac vita, absque speciali revelatione.' Per hanc enim doctrinam vere fidelium solida consolatio in hac vita tollitur, et pontificiorum dubitatio in Ecclesiam reducitur. Sacra vero Scriptura passim hanc certitudinem, non ex speciali et extraordinaria revelatione, sed ex propriis filiorum Dei signis, et constantissimis Dei promissionibus petit. Imprimis Apostolus Paulus, Rom. viii. 39: [10880]1 * Qui docent, 'Omnes homines in statum reconciliationis et gratiam foederis esse assumptos, ita ut nemo propter peccatum originate sit damnationi obnoxius, aut damnandus, sed omnes ab istius peccati reatu sint immunes.' Hæc enim sententia repugnat Scriptura, affirmanti nos natura esse filios iræ.: [10881]1 * Qui docent, 'Perseverantiam vere fidelium non esse effectum electionis, aut donum Dei morte Christi partum, sed esse conditionem novi foederis, ab homine ante sui electionem ac justificationem' (ut ipsi loquuntur) 'peremtoriam, libera voluntate præstandam.' Nam sacra Scriptura testatur eam ex electione sequi, et vi mortis, resurrectionis et intercessionis Christi electis donari. Rom. xi. 7: [10882]1 * Qui docent, 'Proprie dici non posse, quod peccatum originis per se sufficiat toti generi humano condemnando, aut temporales et æternas poenas promerendo.' Contradicunt enim Apostolo, dicenti, Rom. v. 12: [10883]1 * Qui docent, 'Quod Deus Pater Filium suum in mortem crucis destinaverit, sine certo ac definito consilio quemquam nominatim salvandi, adeo ut impetrationi mortis Christi sua necessitas, utilitas, dignitas sarta tecta, et numeris suis perfecta, completa atque integra constare potuisset, etiamsi impetrata redemptio nulli individuo unquam actu ipso fuisset applicata.' Hæc enim assertio in Dei Patris sapientiam meritumque Jesu Christi contumeliosa, et Scripturæ contraria est. Sic enim ait Servator: Ego animam pono pro ovibus, et agnosco eas. : [10884]1 * Qui docent, 'Vere credentes et regenitos non tantum posse a fide justificante, item gratia, et salute totaliter et finaliter excidere, sed etiam reipsa non raro ex iis excidere, atque in æternum perire. 'Nam hæc opinio ipsam justificationis ac regenerationis gratiam, et perpetuam Christi custodiam irritam reddit, contra diserta Apostoli Pauli verba, Rom. v. 8, 9: [10885]1 * Qui docent, 'Vere fideles ac regenitos posse peccare peccato ad mortem, vel in Spiritum Sanctum.' Quum idem Apostolus Johan. [Ep. I.] cap. v. postquam vers. 16, 17: [10886]1 * Qui huic Evangelio non credunt, super eos manet ira Dei. Qui vero illud recipiunt, et Servatorem Jesum vera ac viva fide amplectuntur, illi per ipsum ab ira Dei et interitu liberantur, ac vita æterna donantur.: [10887]1 * Qui impetrationis et applicationis distinctionem usurpant, ut incautis et imperitis hanc opinionem instillent: Deum, quantum ad se attinet, omnibus hominibus ex æquo ea beneficia voluisse conferre, quæ per mortem Christi acquiruntur; quod autem quidam præ aliis participes fiant remissionis peccatorum, et vitæ æternæ, discrimen illud pendere ex libero eorum arbitrio, se ad gratiam indifferenter oblatam applicante, non autem ex singulari misericordiæ dono, efficaciter in illis operante, ut præ aliis gratiam illam sibi applicent. Nam isti, dum simulant se distinctionem hanc sano sensu proponere, populo perniciosum Pelagianismi venenum conantur propinare.: [10888]1 * Qui omnes divina inspiratione dati sunt in Fidei vitæque regulam.:
[10889]1 * Qui vivam in Christum fidem, seu certam cordis fiduciam, pacem conscientiæ, studium filialis obedientiæ, gloriationem in Deo per Christum in se nondum efficaciter sentiunt, mediis tamen, per quæ Deus ista se in nobis operaturum promisit, utuntur, ii ad reprobationis mentionem non consternari, nec se reprobis accensere, sed in usu mediorum diligenter pergere, ac horam uberioris gratiæ ardenter desiderare et reverenter humiliterque expectare debent. Multo autem minus doctrina de reprobatione terreri debent ii, qui cum serio ad Deum converti, ei unice placere, et e corpore mortis eripi desiderant, in via tamen pietatis et fidei eo usque, quo volunt, pervenire nondum possunt, siquidem linum fumigans se non extincturum, et arundinem quassatam se non fracturum, promisit misericors Deus. Iis autem hæc doctrina merito terrori est, qui Dei et Servatoris Jesu Christi obliti, mundi curis et carnis voluptatibus se totos manciparunt, quamdiu ad Deum serio non convertuntur.: [10890]1 * Quia Satan ab initio semper laboravit, ut pestilentem synagogam veræ Dei ecclesiæ titulo insigniret, animosque crudelium homicidarum accendit, ut veram ecclesiam ejusque membra premerent, turbarent, et infestarent: [10891]1 * Quibus Ecclesiæ Belgicæ sunt aliquamdiu perturbatæ. Exposita doctrina Orthodoxa de Electione et Reprobatione, Synodus rejicit Errores eorum:: [10892]1 * Quid de votes monachorum apud nos doceatur, melius intelliget, si quis meminerit, qualis status fuerit monasteriorum, quam multa contra Canones in ipsis monasteriis quotidie fiebant. Augustini tempore erant libera colegia, postea, corrupta disciplina, ubique addita sunt vota, ut tanquam excogitato carcere disciplina restitueretur.: [10893]1 * Quid fiebat postea in monasteriis? Olim erant scholæ sacrarum literarum, et aliarum disciplinarum, quæ sunt utiles Ecclesiæ, et sumebantur inde pastores et episcopi: nunc alia res est; nihil opus est recitare nota. Olim ad discendum conveniebant: nunc fingunt institutum esse vitæ genus ad promerendam gratiam et justitiam; imo prædicant esse statum perfectionis, et longe præferunt omnibus aliis vitæ generibus a Deo ordinatis.: [10894]1 * Quid igitur sentiendum est de die Dominico et similibus ritibus templorum? Ad hæc respondent : [10895]1 * Quid potest contra hæc opponi? Exaggeret aliquis obligationem voti, quantum volet, tamen non poterit efficere, ut votum tollat mandatum Dei. Canones docent,: [10896]1 * Quinque illa uulgo nominata Sacramenta, scilicet, Confirmatio, Poenitentia, Ordo, Matrimonium, et Extrema unctio, pro sacramentis euangelicis habenda non sunt, ut quæ partim à praua Apostolorum imitatione profluxerunt, : [10897]1 * Quintum: [10898]1 * 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.: [10899]1 * Quod Christies non sit verus, substantialis, naturalis Deus:
[10900]1 * Quod autem alii, per ministerium Evangelii vocati, veniunt et convertuntur, id non est adscribendum homini, tanquam seipsum per liberum arbitrium ab aliis pari vel sufficiente gratia ad fidem et conversionem instructis discernenti (quod superba Pelagii hæresis statuit), sed Deo, qui ut suos ab æterno in Christo elegit, ita eosdem in tempore efficaciter vocat, fide et resipiscentia donat, et e potestate tenebrarum erutos in Filii sui regnum transfert, ut virtutes ejus, qui ipsos e tenebris in admirandam hanc lucem vocavit, prædicent, et non in se, sed in Domino, glorientur. Scriptura apostolica passim id testante.: [10901]1 * Quod autem aliqui in tempore fide a Deo donantur, aliqui non donantur, id ab æterno ipsius decreto provenit; Omnia enim opera sua novit ab æterno: : [10902]1 * Quod autem hæc sit omnium nostrum fides, doctrina et confessio :
[10903]1 * Quod autem multi per Evangelium vocati non resipiscunt, nec in Christum credunt, sed infidelitate pereunt, non fit hoc hostiæ Christi in cruce oblatæ defectu, vel insufficientia, sed propria ipsorum culpa.: [10904]1 * Quod igitur nec lumen naturæ, nec lex potest, id Spiritus Sancti virtute præstat Deus, per sermonem, sive ministerium reconciliationis, quod est Evangelium de Messia, per quod placuit Deo homines credentes tam in Veteri, quam in Novo Testamento servare.: [10905]1 * Quod multi per ministerium Evangelii vocati, non veniunt et non convertuntur, hujus culpa non est in Evangelio, nec in Christo per Evangelium oblato, nec in Deo per Evangelium vocante, et dona etiam varia iis conferente, sed in vocatis ipsis, quorum aliqui verbum vitæ non admittunt securi; alii admittunt quidem, sed non in cor immittunt, ideoque post evanidum fidei temporariæ gaudium resiliunt; alii spinis curaram et voluptatibus sæculi semen verbi suffocant, fructusque nullos proferunt; quod Servator noster seminis parabola docet, Matt. xiii. : [10906]1 * Quod vero ad dicta quædam, tum Patrum, tum Neotericorum quorundam Doctorum attinet: Deus trahit, sed volentem trahit: et hominis voluntas in conversione non est otiosa, sed agit aliquid: judicamus hæc formæ sanorum verborum non esse analoga. Afferuntur enim hæc dicta ad confirmandam falsam opinionem, de viribus humani arbitrii in hominis conversione, contra doctrinam, quæ soli gratiæ divinæ id opus attribuit. Ideoque ab ejusmodi sermonibus, quando de conversione hominis ad Deum agitur, abstinendum censemus.: [10907]1 * Quodsi obligatio votorum nullas : [10908]1 * 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?: [10909]1 * Quos Deus secundum propositum suum, ad communionem Filii sui Domini nostri Jesu Christi, vocat, et per Spiritum Sanctum regenerat, eos quidem et a peccati dominio et servitute, non autem a carne, et corpore peccati, penitus in hac vita liberat.: [10910]1 * Quotquot autem per Evangelium vocantur, serio vocantur. Serio enim et verissime ostendit Deus: [10911]1 * Quotquot autem vere credunt, et per mortem Christi: [10912]1 * Qvamuis in Ecclesia uisibili bonis mali semper sint admixti, atque interdum ministerio uerbi et sacramentorum administrationi præsint, tamen cùm non suo sed Christi nomine agant, eiúsque mandato et autoritate ministrent, illorum ministerio uti licet, cum in verbo Dei audiendo, tum in sacramentis percipiendis. Neque per illorum malitiam effectus : [10913]1 * Qvemadmodum iuramentum : [10914]1 * Qvemmadmodum Christus pro nobis mortuus est et sepultus, ita est etiam credendus ad Inferos descendisse.: [10915]1 * Qvi per publicam Ecclesiæ denuntiationem ritè ab unitate ecclesiæ præcisus est et excommunicatus, is ab uniuersa fidelium multitudine, donec per poenitentiam publicè reconciliatus fuerit, arbitrio Iudicis competentis, habendus est tanquam Ethnicus et Publicanus.: [10916]1 * Regia Maiestas in hoc Angliæ Regno ac coeteris eius Dominijs, iure summam habet potestatem, ad quam omnium statuum huius Regni, siue illi ecclesiastici sunt siue non, in omnibus causis suprema gubernatio pertinet, & nulli externæ iurisdictioni est subiecta, nec esse debet.: [10917]1 * Regni SCOTIÆ: [10918]1 * Regum: [10919]1 [10920]2 * Rejectio: [10921]1 [10922]2 [10923]3 [10924]4 * Rejectio contrariæ et falsæ doctrinæ.: [10925]1 [10926]2 * Rejectio falsorum dogmatum, quæ commemoratæ sanæ doctrinæ repugnant.: [10927]1 * Rejicimus atque damnamus unanimi consensu omnes erroneos, quos jam recitabimus, articulos, ut qui commemoratæ piæ doctrinæ, simplicitati fidei et sinceræ confessioni de Coena Domini repugnant.: [10928]1 * Rejicimus igitur, ut falsum et periculosum dogma, cum asseritur: quod Evangelion proprie sit concio poenitentiæ, arguens, accusans et damnans peccata, quodque non sit tantummodo concio de gratia Dei. Hac enim ratione Evangelion rursus in Legem transformatur, meritum, Christi et sacræ literæ obscurantur, piis mentibus vera et solida consolatio eripitur, et Pontificiis erroribus et superstitionibus fores aperiuntur.: [10929]1 * Relinquitur igitur, cum ordinationes institutæ tanquam necessariæ, aut cum opinione promerendæ gratiæ, pungent cum Evangelio, Quod non liceat ullis Episcopis tales cultus instituere aut exigere. Necesse est enim in ecclesiis: [10930]1 * Relinquuntur igitur ante conversionem hominis duæ tantum efficientes causæ (ad conversionem efficaces), nimirum Spiritus Sanctus, et verbum Dei, quod est instrumentum Spiritus Sancti, quo conversionem hominis efficit.: [10931]1 * Reliqua vero sive Patrum sive Neotericorum scripta, quocunque veniant nomine, sacris literis nequaquam, sunt æquiparanda, sed universal, illis ita subjicienda sunt, ut alia ratione non recipiantur, nisi testium loco, qui doceant, quod etiam post Apostolorum tempora, et in quibus partibus orbis doctrina illa Prophetarum et Apostolorum sincerior conservata sit.: [10932]1 * 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. :
[10933]1 * Repudiamus atque damnamus hæc falsa et Verbo Dei contraria dogmata: : [10934]1 * Repudiamus ergo et damnamus omnia falsa dogmata, quæ jam recitabimus.: [10935]1 * 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::
[10936]1 * Repudiamus igitur et damnamus omnes, quos recitabimus, errores, cum verbi divini regula non congruentes.: [10937]1 * Repudiamus itaque ut perniciosum et falsum dogma, quod Christianæ disciplinæ et veræ pietati adversatur, cum docetur, quod Lex Dei:
[10938]1 * Residuum quidem est post lapsum in homine lumen aliquod naturæ, cujus beneficio ille notitias quasdam de Deo, de rebus naturalibus, de discrimine honestorum et turpium retinet, et aliquod virtutis ac disciplinæ externæ studium ostendit: sed tantum abest, ut hoc naturæ lumine ad salutarem Dei cognitionem pervenire, et ad eum se convertere possit, ut ne quidem eo in naturalibus ac civilibus recte utatur, quinimo qualecumque id demum sit, id totum variis modis contaminet, atque in injustitia detineat, quod dum facit, coram Deo inexcusabilis redditur.: [10939]1 * Resp. Adoptio est actus gratiæ Dei gratuitæ, quo in numerum recipimur ac jus obtinemus ad omnia privilegia filiorum Dei.:
[10940]1 * Resp. Animæ fidelium in morte fiunt perfecte sanctæ, ac protinus in gloriam transferuntur; corpora vero usque Christo unita in sepulchris ad resurrectionem usque quiescunt.: [10941]1 * Resp. Baptismus est Sacramentum, : [10942]1 * Resp. Baptismus non est administrandus quibusdam extra Ecclesiam visibilem constitutis, donec se in Christum credere, eique obedientes fore professi fuerint; verum infantes eorum qui membra sunt Ecclesiæ visibilis sunt baptizandi.: [10943]1 * Resp. Coena Domini est Sacramentum, in quo pane ac vino secundum Christi institutum datis acceptisque, mors ejus ostenditur; quæ qui digne participant, corporis ejus et sanguinis : [10944]1 * Resp. Christus Filius Dei factus est homo, dum corpus verum, animamque rationalem assumeret sibi vi Spiritus Sancti in utero eque substantia Virginis Mariæ conceptus, et ex eadem natus, immunis tamen a peccato.: [10945]1 * Resp. Christus defungitur Prophetæ munere, voluntatem Dei in salutem nostram nobis per verbum suum spiritumque revelando.:
[10946]1 * Resp. Christus exequitur Sacerdotale munus, semetipsum semel in sacrificium offerendo, quo justitiæ divinæ satisfaceret, nosque Deo conciliaret; prout etiam perpetuo pro nobis intercedendo.: [10947]1 * Resp. Christus exequitur munus Regium nos sibi subjugando, nos gubernando, tuendoque, ut etiam hostes suos nostrosque coërcendo ac debellando.: [10948]1 * Resp. Christus quatenus Redemptor noster obit munera Prophetæ, :
[10949]1 * Resp. Decalogi præfatio hisce verbis continetur: [10950]1 * Resp. Decalogi præfatio nos docet, quod quoniam Deus est Dominus, nosterque Deus ac redemptor, ea propter præcepta ejus omnia tenemur observare.: [10951]1 * Resp. Decreta Dei sunt æternum ejus propositum secundum voluntatis suæ consilium, quo quicquid unquam evenit, propter suam ipsius gloriam præordinavit.: [10952]1 * Resp. Deus cum ex mero suo beneplacito nonnullos ad vitam æternam ab omni retro æternitate elegisset, foedus gratiæ cum eis iniit; se nempe liberaturum eos e statu peccati ac miseriæ, atque in statum salutis per redemptorem translaturum.: [10953]1 * Resp. Deus est Spiritus essentia, sapientia, potentia, sanctitate, justitia,: [10954]1 * Resp. Deus exequitur decreta sua creationis operibus ac providentiæ.: [10955]1 * Resp. Deus hebdomadario sabbato designavit septimum diem hebdomadæ ah initio mundi usque ad Christi resurrectionem, exinde vero ad finem usque mundi duraturum, diem septimanæ primum, quod est sabbatum Christianum.: [10956]1 * Resp. Deus hominem creavit marem ac foeminam, juxta suam ipsius imaginem, in cognitione, justitia ac : [10957]1 * Resp. Dominus Jesus Christus est electorum Dei Redemptor unicus, qui æternus Dei Filius cum esset, factus est homo; adeoque fuit, est, eritque : [10958]1 * Resp. Duo imprimis sunt quæ Scripturæ docent, quid homini de Deo sit credendum, quidque officii exigat ab homine Deus.: [10959]1 * Resp. Exaltatio Christi consistit in resurrectione ejus a mortuis tertio die, ascensu in coelum, sessione ad dextram Dei Patris, adventu ejus ad mundum judicandum die novissimo.: [10960]1 * Resp. Exigit a nobis mandatum sextum, ut vitam cum nostram tum aliorum honestis quibuscunque rationibus tueamur.: [10961]1 * Resp. Fides in Jesum Christum est gratia salvifica, qua illum recipimus, eoque solo nitimur, ut salvi simus, prout ille nobis offertur in evangelio.: [10962]1 * Resp. Humiliatio Christi in eo constitit quod fuerit natus, et quidem humili conditione, factus sub lege, quodque vitæ hujus miserias, iram Dei mortemque crucis execrabilem subierit; quod sepultus fuerit, et sub potestate mortis aliquandiu commoratus.:
[10963]1 * Resp. In Deitate personæ tres sunt, Pater, Filius, ac Spiritus Sanctus; suntque hæ tres personæ Deus unus, substantia eædem, potentia ac gloria coæquales.: [10964]1 * Resp. In mandato primo exigitur ut Jehovam esse unicum illum verumque Deum, Deumque nostrum cognoscamus simul et agnoscamus, atque ut talem colamus, ac glorificemus.: [10965]1 * Resp. In petitione prima, scil. : [10966]1 * Resp. In petitione quinta, cujus verba sunt: [10967]1 * Resp. In petitione secunda, quæ hujusmodi est: [10968]1 * Resp. In petitione sexta, quam hæc verba complectuntur: [10969]1 * Resp. In petitione tertia, scil. hisce verbis: [10970]1 * Resp. In primo mandato prohibetur veri Dei abnegatio, neglectusque ipsum tanquam Deum, Deumque nostrum colendi ac glorificandi; prout etiam cultum ac gloriam illi soli debita alii cuivis tribuere aut exhibere.: [10971]1 * Resp. In quarta petitione quæ sic habetur: [10972]1 * Resp. In resurrectione fideles suscitati in gloria, palam agnoscentur et absolventur in die judicii, fientque perfecte beati plena Dei in omne æternum fruitione.: [10973]1 * Resp. Justificatio est actus gratiæ Dei gratuitæ, quo peccata nobis condonat omnia, nosque tanquam justos in conspectu suo acceptat, propter solam Christi justitiam nobis imputatam, per fidem tantum apprehensam.: [10974]1 * Resp. Lapsus iste humanum genus in statum peccati ac miseriæ præcipitavit.: [10975]1 * Resp. Lex moralis summatim comprehenditur in Decalogo.: [10976]1 * Resp. Mandati quarti verba sunt isthæc: [10977]1 * Resp. Mandatum decimum hæc verba exhibent: [10978]1 * Resp. Mandatum decimum prohibet rerum nostrarum displicentiam, :
[10979]1 * Resp. Mandatum primum est: [10980]1 * Resp. Mandatum quartum prohibet officiorum quæ inibi requiruntur, cum omissionem tum præstationem negligentem; prout etiam ejus diei : [10981]1 * Resp. Mandatum quintum nos jubet honorem conservare, ac officia persolvere unicuique pro ratione ordinis ac relationis in quibus fuerit exhibenda, seu superior nobis fiet, sive inferior, sive denique æqualis.: [10982]1 * Resp. Mandatum septimum exigit ut tam nostram quam proximorum castitatem animo, sermone, gestuque conservemus.: [10983]1 * Resp. Mandatum septimum hæc : [10984]1 * Resp. Mandatum sextum hisce verbis comprehenditur: [10985]1 * Resp. Mandatum tertium exigit ut Dei nomina, titulos, attributa, instituta, verba, operaque sancte summaque cum reverentia adhibeamus.: [10986]1 * Resp. Mandatum tertium prohibet rei cujusvis qua Deus se notum facit, profanationem omnem ac abusum.: [10987]1 * Resp. Mandatum tertium sic habetur: [10988]1 * Resp. Media externa ac ordinaria quibus Christus nobis communicat redemptionis suæ beneficia sunt ejus instituta, verbum præsertim, sacramenta, et oratio; quæ quidem omnia electis redduntur efficacia ad salutem.: [10989]1 * Resp. Nonum præceptum prohibet quicquid est aut veritati inimicum; aut existimationi nostri vel proximorum nostrorum injurium.:
[10990]1 * Resp. Obedientiæ regula, quam Deus homini primum revelavit, erat Lex moralis.: [10991]1 * Resp. Octavum mandatum a nobis exigit, facultates ac rem externam nostri aliorumque ut procuremus ac promoveamus.: [10992]1 * Resp. Octavum mandatum prohibet quicquid nostris aut proximorum nostrorum opibus rebusque externis injusto aut est aut esse possit impedimento.: [10993]1 * Resp. Officium quod ab homine Deus exposcit, est obedientia voluntati ejus revelatæ exhibenda.: [10994]1 * Resp. Opus creationis est quo Deus per verbum potentiæ suæ omnia sex dierum spatio ex nihilo condidit, atque omnia quidem valde bona.: [10995]1 * Resp. Orationis Dominicæ conclusio: [10996]1 * Resp. Orationis Dominicæ præfatio nempe: [10997]1 * Resp. Peccata sunt nonnulla aliis cum sua natura, tum propter varias eorum aggravationes in conspectu Dei graviora.: [10998]1 * Resp. Peccatum est defectus quilibet conformitatis cum lege Divina, seu quævis ejusdem transgressio.: [10999]1 * Resp. Peccatum istud quo primi parentes statu in quo creati fuerant: [11000]1 * Resp. Post lapsum nemo extat humana tantum natura constans, qui mandata Dei perfecte in hac vita implere potest, quominus ea quotidie tum cogitatione, tum dictis factisque violet.: [11001]1 * Resp. Postquam Deus hominem condidisset, inibat cum illo foedus vitæ, sub conditione perfectæ, obedientiæ; esu de arbore scientiæ boni malique sub poena mortis eidem interdicens.: [11002]1 * Resp. Præceptum decimum exigit ut sorti nostræ plane acquiescamus, utque in proximum et quæcunque sunt ejus debite, benevoleque afficiamur.: [11003]1 * Resp. Præceptum nonum id a nobis exigit ut veritatem inter homines mutuo, utque bonum nomen et existimationem cum nostri tum proximorum nostrorum conservemus ac promoveamus, cum primis vero in ferendo testimonio.: [11004]1 * Resp. Præceptum nonum sic se habet: [11005]1 * Resp. Præceptum octavum hoc est: [11006]1 * Resp. Præceptum secundum exigit, ut cultus omnes ac instituta religionis quæcunque Deus in verbo suo constituit, excipiamus, observemus, pura denique ac integra custodiamus.: [11007]1 * Resp. Precatio est qua petitiones nostras pro rebus divinæ voluntati congruis offerimus Deo, in nomine Christi, una cum peccatorum nostrorum confessione, et grata beneficiorum ejus agnitione.: [11008]1 * Resp. Primi Parentes voluntatis suæ libertati permissi peccando in Deum statu in quo creati fuerant exciderunt.: [11009]1 * Resp. Providentiæ Divinæ opera sunt sanctissima Dei, sapientissima potentissimaque creaturarum suarum omnium, earumque actionum conservatio et gubernatio.: [11010]1 * Resp. Quæ justificationem, adoptionem et sanctificationem in hac vita vel comitantur vel ab eis promanant beneficia, sunt certitudo amoris Dei, : [11011]1 * Resp. Quandoquidem foedus cum Adamo ictum fuerat non suo tantum sed et posterorum suorum nomine; exinde factum est ut totum genus humanum ab illo generatione ordinaria procreatum, in eo peccaverit, cumque eo ceciderit, in prima ejus transgressione.: [11012]1 * Resp. Quartum mandatum a nobis: [11013]1 * Resp. Qui coenam Dominicam digne cupiunt participare, requiritur, ut semet examinent cum de cognitione : [11014]1 * Resp. Qui vocati sunt efficaciter, justificationem, adoptionem, et sanctificationem in hac vita consequuntur, una cum omnibus iis beneficiis quæcunque solent in hac vita comitari illas, aut ab iisdem promanare. : [11015]1 * Resp. Quintum mandatum vetat honorem, officiumque singulis debitum pro ratione ordinis ac relatione in quibus fuerint, aut negligere, aut adversus ea quicquam machinari.: [11016]1 * Resp. Quintum præceptum est hujusmodi: [11017]1 * Resp. Quo iram Dei ac maledictionem ob peccatum nobis debitas effugiamus, exigit a nobis Deus fidem in Jesum Christum, resipiscentiam ad vitam, una cum usu mediorum omnium externorum diligenti, quibus Christus nobis communicat redemptionis suæ beneficia.: [11018]1 * Resp. Quo verbum evadat efficax ad salutem, debemus ei cum præparatione, ac oratione diligenter attendere; idemque fide excipere ac amore, in animis nostris recondere, ac in vita nostra exprimere.: [11019]1 * Resp. Ratio mandato tertio subnexa est, quod licet hujus præcepti violatores ab hominibus quandoque nil supplicii ferant, nihilominus tamen Dominus Deus noster eos justum ejus judicium neutiquam patietur subterfugere.: [11020]1 * Resp. Ratio quinto præcepto subnexa est promissio longævitatis, prosperitatisque: [11021]1 * Resp. Rationes quarto præcepto annexæ sunt istiusmodi; quoniam e septimana qualibet sex dies concesserit nobis Deus nostris ipsorum negotiis insumendos; quoniam in septimo jus sibi vendicat peculiare; quoniam Deus exemplo suo nobis præivit, ac diei sabbati benedixit.: [11022]1 * Resp. Rationes secundo præcepto annexæ sunt, supremum Dei in nos dominium, illius jus in nobis peculiare, zelusque quo suum ipsius cultum prosequitur.: [11023]1 * Resp. Redemptionis per Christum acquisitæ participes efficimur ejusdem nobis efficaci per Spiritum ejus Sanctum, applicatione.:
[11024]1 * Resp. Resipiscentia ad vitam est gratia salvifica, qua peccator e vero peccati sui sensu, ac apprehensione divinæ in Christo misericordiæ, dolens ac perosus peccatum suum ab illo ad Deum convertitur, cum novae, obedientiæ pleno proposito et conatu.:
[11025]1 * Resp. Sabbatum est sanctificandum diem illum integrum sancte quiescendo, etiam a negotiis et recreationibus mundanis, aliis quidem diebus haud illicitis; totumque illud temporis: [11026]1 * Resp. Sacramenta Novi Testamenti sunt Baptismus ac coena Dei.:
[11027]1 * Resp. Sacramenta evadunt efficacia ad salutem media, non ulla in ipsis vi, nec in eo qui illa administrat; verum Christi solummodo benedictione, ac Spiritus ejus in iis qui illa per fidem recipiunt operatione.: [11028]1 * Resp. Sacramentum est ordinatio sacra a Christo instituta, in qua fidelibus per signa in sensus incurrentia Christus novique foederis beneficia repræsentantur, obsignantur, et applicantur.: [11029]1 * Resp. Sanctificatio est opus gratiæ Dei gratuitæ, quo in toto homine secundum imaginem Dei renovamur, et potentes efficimur, qui magis in dies magisque peccato quidem moriamur, justitiæ autem vivamus.: [11030]1 * Resp. Secundum præceptum est: [11031]1 * Resp. Secundum præceptum interdicit nobis cultu Dei per simulacra, aut alia ratione quaviscunque quam in verbo suo Deus non præscripsit.: [11032]1 * Resp. Septimum mandatum prohibet cogitationes, sermones, actionesque omnes impudicas.: [11033]1 * Resp. Sextum mandatum prohibet vitam nobismetipsis, aut injuste proximo vitam adimere, aut quidvis quod eo tendat agere.: [11034]1 * Resp. Spiritus Dei lectionem verbi præcipue vero prædicationem ejus reddit medium efficax convincendi, convertendique peccatores, eosdemque : [11035]1 * Resp. Spiritus nobis applicat redemptionem per Christum acquisitam fidem in nobis efficiendo, ac per eandem nos Christo in vocatione nostra efficaci uniendo.: [11036]1 * Resp. Status in quem lapsus est homo peccaminositas consistit in reatu primi illius peccati quod Adamus admisit, in defectu originalis justitiæ, totiusque naturæ corruptione, quod Peccatum originale: [11037]1 * Resp. Summa Decalogi est ut Dominum nostrum toto corde, tota anima, tota mente, totisque viribus nostris diligamus; proximum vero nostrum sicut nosmetipsos.: [11038]1 * Resp. Totum Dei verbum utile est nobis in oratione dirigendis; specialis vero directionis norma est illa orationis formula quam discipulos suos edocuit Christus, : [11039]1 * Resp. Universum genus humanum lapsu suo communionem cum Deo perdidit, sub ira ejus et maledictione est constitutum, adeoque cunctis hujus : [11040]1 * Resp. Unumquodque peccatum iram Dei meretur ac maledictionem cum in vita præsenti, tum in futura.: [11041]1 * Resp. Unus est unicusque, vivens ille verusque Deus.: [11042]1 * Resp. Verba isthæc: [11043]1 * Resp. Verbum Dei : [11044]1 * Resp. Vocatio efficax est Spiritus Dei opus, quo nos peccati ac miseriæ nostræ arguens, mentes nostras cognitione Christi illuminans, voluntates nostras renovans, prorsus nobis persuadet, et vires sufficit, ut Jesum Christum amplectamur, gratuito nobis oblatum in Evangelio.: [11045]1 * Responsio. Præcipuus hominis finis est, Deum glorificare, eodemque frui in æternum.: [11046]1 * Resurrectio Christi.: [11047]1 * Romanos.: [11048]1 * Romanus Pontifex nullam habet iurisdictionem in hoc regno Angliæ.:
[11049]1 * Ruth.: [11050]1 [11051]2 * SS. Theologiæ: [11052]1 * SYMBOLA EVANGELICA.: [11053]1 * Sacerdotis ac Regis, cum in humiliationis tum in exaltationis suæ statu.: [11054]1 * Sacræ Scripturæ nomine eos Canonicos libros Veteris et Novi testamenti intelligimus, : [11055]1 * Sacramenta à Christo instituta, non tantum sunt notæ professionis Christianorum, sed certa quædam potius testimonia, et efficacia signa gratiæ, atque bonæ in nos uoluntatis Dei, per quæ inuisibiliter ipse in nobis operatur, nostrámque fidem in se, non solum excitat, uerumetiam confirmat.: [11056]1 * Sacramenta, non in hoc instituta sunt à Christo, ut spectarentur, aut circumferentur, sed ut ritè illis uteremur: et in hijs duntaxat qui dignè percipiunt, salutarem habent effectum: qui uerò indigne percipiunt, damnationern: [11057]1 * Sacramentarii affirmarunt, divinam et humanam naturas in Christo eo modo personaliter unitas esse, ut neutra alteri quicquam realiter, hoc est, vere et reipsa, quod cujusque naturæ proprium sit, communicet: sed nomina tantum nuda communicari. Unio: [11058]1 * Sacramentarii loquuntur.: [11059]1 * Sacramentum Eucharistiæ ex institutione Christi non seruabatur, circumferebatur, eleuabatur, nec adorabatur.: [11060]1 * Samuelis: [11061]1 [11062]2 * Sapientia.: [11063]1 * Satanæque, præsidio foret ac solatio destituta.: [11064]1 * 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.: [11065]1 * Scriptura canonica Verbum Dei, Spiritu Sancto tradita, et per prophetas apostolosque mundo proposita, omnium, perfectissima et antiquissima Philosophia, pietatem omnem, omnem vitæ rationem sola perfecte continet.: [11066]1 * Scriptura sacra continet omnia quæ sunt ad salutem necessaria, ita ut quicquid in ea nec legitur, neque inde probari potest, non sit à quoquam exigendum, ut tanquam Articulus fidei credatur, aut ad necessitatem salutis requiri putetur.: [11067]1 * Secundo, hæ traditiones obscuraverunt præcepta Dei, quia traditiones longe præferebantur præceptis Dei. Christianismus totus putabatur esse observatio certarum feriarum, rituum, jejuniorum, vestitus. Hæ observationes erant in possessione honestissimi tituli, quod essent vita spiritualis et vita perfecta. Interim mandata Dei juxta vocationem nullam laudem habebant, quod paterfamilias educabat sobolem, quod mater pariebat, quod princeps regebat rem publicam, hæc putabantur esse opera mundane et imperfecta et longe deteriora illis splendidis: [11068]1 * Secundum: [11069]1 * Secundum, quod dextera Dei ubique est: ad eam autem Christus, ratione humanitatis suæ, vere et reipsa, collocatus est, ideoque præsens gubernat, in manu sua, et. sub pedibus suis, ut Scriptura loquitur: [11070]1 * Sed de confessione docent, quod enumeratio delictorum non: [11071]1 * Sed de hac quæstione nostri sic docent, quod Episcopi non habent poststatem statuendi aliquid contra Evangelium, ut supra ostensum est, docent idem Canones IX. Distinct. Porro contra Scripturam est, traditiones condere aut exigere, ut per eam observationem satis faciamus pro peccatis, aut mereamur gratiam et justitiam. Leditur enim Gloria meriti Christi, cum talibus observationibus conamur mereri justificationem. Constat autem propter hanc persuasionem, in Ecclesia pene in infinitum crevisse traditiones, oppressa interim doctrina de fide: [11072]1 * Senatus: [11073]1 [11074]2 * Sententia: [11075]1 * Sententia, de: [11076]1 * Sequitur falsa et erronea doctrina: [11077]1 * Servantur tamen apud nos pleræque traditiones, quæ conducunt ad hoc, ut res ordine geratur in Ecclesia; ut ordo lectionum in Missa et præcipuæ feriæ. Sed interim homines admonentur, quod talis cultus non justificet coram Deo, et quod non sit ponendum peccatum in talibus rebus, si omittantur sine scandalo. Hæc libertas in ritibus humanis non fuit ignota Patribus. Nam in Oriente alio tempore servaverunt Pascha quam Romæ, et cum Romani propter hanc dissimilitudinem accusarent Orientem schismatic, admoniti sunt ab aliis, tales mores non oportere ubique similes esse. Et Irenæus inquit:: [11078]1 * Si autem, quod ad coeteros Electores, Principes et Status, ut partem alteram, attinet, hæc tractatio causæ religionis, eo modo, quo V.C.M. agendam et tractandam sapienter duxit, scilicet cum tali mutua præsentatione scriptorum ac sedata collatione inter nos non processerit, nec aliquo fructu facta fuerit: nos quidem testatum clare relinquimus, hic nihil nos, quod ad Christianam concordiam (quæ cum Deo et bona conscientia fieri posit) conciliandam conducere queat, ullo modo detrectare; quemadmodum et V.C.M. deinde et coeteri Electores et Status Imperii et omnes, quicunque sincero religionis amore ac studio tenentur, quicunque hanc causam æquo animo audituri sunt, ex hac nostra et nostrorum Confessione hoc clementer cognoscere et intelligere dignabuntur.: [11079]1 * Si jus habent Episcopi onerandi ecclesias infinitis traditionibus, et illaqueandi conscientias, cur toties prohibet Scriptura condere et audire traditiones? Cur vocat eas: [11080]1 * Si quam habent Episcopi potestatem : [11081]1 * Si quam habent aliam vel potestatem, vel jurisdictionem in cognoscendis certis causis, videlicet matrimonii, aut decimarum, etc., hanc habent humano jure; ubi cessantibus Ordinariis coguntur Principes, vel inviti, suis subditis jus dicere, ut pax retineatur.: [11082]1 * Sic autem sentiunt, potestatem clavium seu potestatem Episcoporum, juxta Evangelium, potestatem esse seu mandatum Dei, prædicandi Evangelii, remittendi et retinendi peccata, et administrandi Sacramenta. Nam cum : [11083]1 * Sic ergo fides Dei donum est, non eo quod a Deo hominis arbitrio offeratur, sed quod homini reipsa conferatur, inspiretur, et infundatur. Non etiam quod Deus potentiam credendi tantum conferat, consensum vero seu actum credendi ab hominis deinde arbitrio expectet, sed, quod et velle credere, et ipsum credere in homine is efficiat, qui operatur et velle et facere, adeoque omnia operatur in omnibus.: [11084]1 * Sicut autem nulla lex humana potest mandatum Dei tollere, ita nec votum potest tollere mandatum Dei. Proinde etiam Cyprianus suadet, ut mulieres nubant, quæ non servant promissam castitatem. Verba ejus sunt hæc, Lib. I., Epistola XI.:: [11085]1 * Sicut errauit ecclesia Hierosolymitana, Alexandrina et Antiochena: ita et errauit Ecclesia Romana, non solùm quoad agenda et cæremoniarum, ritus, uerum in hijs etiam quæ credenda sunt.:
[11086]1 * Sicut initium et perseverantia fidei a gratuita Dei electione fluit, ita non alii vere illuminantur in fidem, nec alii Spiritu regenerationis donantur, nisi quos Deus elegit: reprobos vero vel in sua cæcitate manere necesse est, vel excidere a parte fidei, si qua in illis fuerit,: [11087]1 * Sicuti vero per lapsum homo non desiit esse homo, intellectu et voluntate præditus, nec peccatum, quod universum genus humanum pervasit, naturam generis humani sustulit, sed depravavit, et spiritualiter occidit; ita etiam hæc divina regenerationis gratia, non agit in hominibus tanquam truncis et stipitibus, nec voluntatem ejusque proprietates tollit, aut invitam violenter cogit, sed spiritualiter vivificat, sanat, corrigit, suaviter simul ac potenter flectit: ut ubi antea plene dominabatur carnis rebellio et resistentia, nunc regnare incipiat prompta, ac sincera Spiritus obedientia; in quo vera et spiritualis nostræ voluntatis instauratio et libertas consistit. Qua ratione nisi admirabilis ille omnis boni opifex nobiscum ageret, nulla spes esset homini surgendi e lapsu per liberum arbitrium, per quod se, cum staret, præcipitavit in exitium.: [11088]1 * Simili beneficio fidelis noster Servator Ecclesiæ Belgicæ, annos aliquam multos afflictissimæ, gratiosam suam præsentiam hoc tempore testatus est. Hanc enim Ecclesiam a Romani antichristi tyrannide et horribili papatus idololatria potenti Dei manu vindicatam, in belli diuturni periculis toties miraculose custoditam, et in veræ doctrinæ atque disciplinæ concordia ad Dei sui laudem, admirabile reipub. incrementum, totiusque reformati orbis gaudium efflorescentem, Jacobus: [11089]1 * Sincera doctrina Ecclesiæ Dei de Persona Christi.: [11090]1 * Sincera doctrina de hoc Articulo.: [11091]1 * Sincera doctrina de hoc articulo, cum immota regula verbi divini congruens.: [11092]1 * Sincera doctrina et confessio de hoc Articulo.: [11093]1 * Sincera doctrina piarum Ecclesiarum, utrique commemorato errori opposita.: [11094]1 * Sincera doctrina, fides et confessio, cum superiore norma et compendiosa declaratione consentiens.: [11095]1 * Sincera et pia doctrina de hac controversia.: [11096]1 * Solida, plana ac perspicua: [11097]1 * Spiritus Sanctus iis detur, qui ex proposito et pertinaciter ipsi resistunt. Nam Deus in conversione ex nolentibus volentes facit, et in volentibus habitat, ut Augustinus loqui solet.: [11098]1 * Spiritus sanctus, à patre et filio procedens, eiusdem est cum patre et filio essentiæ, maiestatis, et gloriæ, uerus, ac æternus Deus.:
[11099]1 * Status: [11100]1 [11101]2 [11102]3 [11103]4 * Status : [11104]1 [11105]2 [11106]3 [11107]4 * Status Controversiæ.: [11108]1 [11109]2 * Status hujus Scripturæ canonicæ totius is est, bene Deum hominum generi velle, et eam benevolentiam per Christum Filium suum declarasse. Quæ fide: [11110]1 * Subscripserunt: [11111]1 * Svnt illi anathematizandi qui dicere audent, vnumquemque in Lege aut secta quam profitetur, esse seruandum: modo iuxta illam et lumen naturæ accurate vixerit: cùm sacræ literæ tantum Iesu Christi nomen prædicent, in quo saluos fieri homines oporteat.: [11112]1 * Symbola tria, Nicænum, Athanasij, et quod vulgo Apostolicum appellatur, omnino recipienda sunt et credenda. Nam firmissimis Scripturarum testimonijs probari possunt.: [11113]1 * Symbola tria.: [11114]1 * Symbolum.: [11115]1 * Symon: [11116]1 * Tales ordinations convenit ecclesias propter caritatem et tranquillitatem servare eatenus, ne alius alium offendat, ut ordine et sine tumultu omnia fiant in ecclesiis: [11117]1 * Talibus autem enormibus peccatis Deum valde offendunt, reatum mortis incurrunt, Spiritum S. contristant, fidei exercitium interrumpunt, conscientiam gravissime vulnerant, sensum gratiæ nonnunquam ad tempus amittunt: donec per seriam resipiscentiam in vitam revertentibus paternus Dei vultus rursum affulgeat.: [11118]1 * Talis est observatio diei Dominici, : [11119]1 * Tam multæ impiæ opiniones hærent in votis, quod justificent, quod sint perfectio Christiana, quod servent consilia et præcepta, quod habeant opera supererogationis. Hæc omnia cum sint falsa et inania, faciunt vota irrita: [11120]1 * Tametsi Dei voluntas summa et prima est rerum omnium causa, et Deus diabolum et impios omnes suo arbitrio subjectos habet, Deus tamen neque peccati causa vocari potest, neque mali autor, neque ulli culpæ obnoxius est. : [11121]1 * Tametsi Deus peccato vere infensus est et damnat quidquid est injustitiæ in hominibus, quia illi displicet, non tamen nuda ejus permissione tantum, sed nutu quoque et arcano decreto gubernantur omnia hominum facta.: [11122]1 * Tametsi diabolus et reprobi Dei ministri sunt et organa, et arcana ejus judicia exsequuntur, Deus tamen incomprehensibili modo sic in illis et per illos operatur ut nihil ex eorum vitio labis contrahat, quia illorum malitia juste recteque utitur in bonum finem, licet modus sæpe nobis sit absconditus.: [11123]1 * Tametsi electi fide percipiunt adoptionis gratiam, non tamen pendet electio a fide, sed tempore et ordine prior est.: [11124]1 * Tametsi in Christo eligimur, ordine tamen illud prius est ut nos Dominus in suis censeat, quam ut faciat Christi membra.: [11125]1 * Tametsi justæ Dei vindictæ vasa sunt reprobi, rursum electi vasa misericordiæ, causa tamen discriminis non alia in Deo quærenda est quam mera ejus voluntas, quæ summa est justitiæ regula.: [11126]1 * 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.:
[11127]1 * Tantùm propter meritum Domini ac Seruatoris nostri Iesu Christi, per fidem, non propter opera et merita nostra, iusti coram Deo reputamur: Quare sola fide nos iustificari, doctrina est saluberrima, ac consolationis plenissima: ut in Homilia de Iustificatione hominis fusiùs explicatur.: [11128]1 * Tantum autem abest, ut hæc perseverantiæ certitudo vere fideles superbos, et carnaliter securos reddat, ut e contrario humilitatis, filialis reverentiæ!, veræ pietatis, patientia; in omni lucta, precum ardentium, constantiæ in cruce et veritatis confessione, solidique in Deo gaudii vera sit radix: et consideratio istius beneficii sit stimulus ad serium et continuum gratitudinis et bonorum operum exercitium, ut ex Scripturæ testimoniis et sanctorum exemplis constat.: [11129]1 * Tantum in nomine Christi speranda est æterna salus.: [11130]1 * Tertio, traditiones attulerunt magna pericula conscientiis, quia impossibile erat omnes traditiones servare, et tamen homines arbitrabantur has observationes necessarios esse cultus. Gerson scribit,: [11131]1 * Tertium et: [11132]1 * Tertium, quod verbum Dei non est falsum, aut mendax.: [11133]1 * Tertius et quartus Esdræ.: [11134]1 * Testamenti: [11135]1 * Testamentum vetus Nouo contrarium non est, quandoquidem tam in veteri quam nova, per Christum, qui vnicas est mediator Dei et hominum, Deus et Homo, æterna vita humano generi est proposita. Quare malè sentiunt, : [11136]1 * Testantur et veteres scriptores enumerationem non esse necessariam. Nam in Decretis citatur Chrysostomus, qui sic ait:: [11137]1 * Thessalonicens I. II.: [11138]1 * Timotheum I. II.: [11139]1 * Titum.: [11140]1 * Tobias.: [11141]1 * Tomus secundus Homiliarum, quarum singulos titulos huic Articulo subiunximus, continet piam et salutarem doctrinam, et hijs temporibus necessariam, non minus quàm prior Tomus Homiliarum quæ æditæ sunt tempore Edwardi sexti. Itaque eas in ecclesijs per ministros diligenter et clarè, ut à populo : [11142]1 * Traditiones atque cæremonias easdem, non omnino necessarium est esse ubique aut prorsus consimiles. Nam et uariæ semper fuerunt, et mutari possunt, pro regionum, temporum, et morum diuersitate, modo nihil contra uerbum Dei instituatur.: [11143]1 * Traditiones et cæremonias ecclesiasticas quæ cum uerbo Dei non pugnant, et sunt autoritate publica institutæ atque probatæ, quisquis priuato consilio uolens et data opera publicè uiolauerit, is, ut qui peccat in publicum ordinem ecclesiæ, quique lædit autoritatem Magistratus, et qui infirmorum fratrum conscientias uulnerat, publicè, ut coeteri timeant, arguendus est.: [11144]1 * Una enim pars sensit, Christum tantummodo secundum divinam naturam, esse nostram justitiam, si videlicet ille per fidem in nobis habitet: etenim omnia: [11145]1 * Unanimi consensu {ad normam verbi divini, et sententiam Augustanæ Confessionis) in Ecclesiis nostris docetur, nos peccatores longe miserrimos sola in Christum fide coram Deo justificari et salvari, ita ut Christus solus nostra sit justitia. Hic autem Jesus Christus, Salvator noster, et justitia nostra, verus Deus est et verus homo: etenim divina et humana naturæ in ipso sunt personaliter unitæ. Quæsitum igitur fuit: secundum quam naturam Christus nostra sit justitia? Et hoc occasione duo errores, et quidem inter se pugnantes, Ecclesias quasdam perturbarunt.:
[11146]1 * Unde Pontificiorum illa de perpetuo coelibatu, de paupertate, deque obedientia regulari vota Monastica, tantum abest ut perfectionis gradus sint sublimiores, ut superstitionis plane sint ac peccati laquei, quibus nulli unquam Christiano semetipsum licet implicare.:
[11147]1 * Unde asserimus sacramenta non solum tesseras quasdam societatis Christiana, sed et gratiæ divinæ symbola esse, quibus ministri, Domino, ad eum finem quem ipse promittit offert et efficit, cooperentur, sic tamen, qualiter de verbi ministerio dictum est, ut omnis virtus salvifica uni Domino transscribatur: [11148]1 * Unde habent jus episcopi has traditiones imponendi Ecclesiis ad illaqueandas conscientias, quum Petrum : [11149]1 * Unde sic homini liberum arbitrium tribuimus, ut qui scientes et volentes agere nos bona et mala experimur, mala quidem agere sponte nostra queamus, bona vero amplecti et persequi, nisi gratia Christi illustrati, Spiritu ejus impulsi, non queamus. Deus enim is est, qui operatur in nobis et velle et perficere pro bona sua voluntate. Et ex Deo salus, e nobis perditio est.: [11150]1 * Universis: [11151]1 * Ut autem hæc de divina electione doctrina sapientissimo Dei consilio per prophetas, Christum ipsum, atque Apostolos, sub Veteri æque atque sub Novo Testamento, est prædicata, et sacrarum deinde literarum monumentis commendata: ita et hodie in Ecclesia Dei, cui ea peculiariter est destinata, cum spiritu discretionis, religiose et sancte, suo loco et tempore, missa omni curiosa viarum altissimi scrutatione, est proponenda, idque ad sanctissimi nominis divini gloriam, et vividum populi ipsius solatium.: [11152]1 * Ut autem homines ad fidem adducantur, Deus clementer lætissimi hujus nuntii præcones mittit, ad quos vult, et quando vult, quorum ministerio homines ad resipiscentiam et fidem in Christum crucifixum vocantur. Quomodo enim credent in eum, de quo non audierint? quomodo autem audient absque prædicante? quomodo prædicabunt, nisi fuerint missi? : [11153]1 * Ut hæ controversiæ solide et dextre explicentur atque decidantur, hæc nostra fides, doctrina et confessio est.: [11154]1 * Ut hanc fidem consequamur, institutum st ministerium docendi Evangelii et porrigendi Sacramenta: [11155]1 * V. Adulterium aut scortatio si admittatur post sponsalia, ac ante conjugium detegatur, personæ innocenti justam præbet occasionem contractum illum dissolvendi;: [11156]1 * V. Corpus Christi in Sacra Coena non ore una cum pane sumi: sed tantum panem et vinum ore accipi: corpus vero Christi spiritualiter duntaxat, fide nimirum, sumi.: [11157]1 * V. Credimus, docemus et confitemur, vocabulum: [11158]1 * 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.:
[11159]1 * V. Cum autem vocabulum: [11160]1 * V. Dominus Jesus obedientia sua perfecta, suique ipsius sacrificio; quod per æternum Spiritum Deo semel obtulit, justitiæ Patris plene satisfecit,: [11161]1 * V. Fidem esse talem fiduciam in obedientiam Christi, quæ possit in eo etiam homine permanere et consistere, qui vera poenitentia careat, et ubi caritas non sequatur, sed qui contra conscientiam in peccatis perseveret.: [11162]1 * V. Fructus vero Spiritus sunt opera illa, quæ Spiritus Dei, in credentibus habitans, per homines renatos operatur, et quæ a credentibus fiunt, quatenus renati sunt, ita quidem sponte ac libere, quasi nullum præceptum unquam accepissent, nullas minas audivissent, nullamque remunerationem expectarent. Et hoc modo filii Dei in Lege vivunt, et secundum normam Legis divinæ vitam suam instituunt; hanc vivendi rationem: [11163]1 * V. Fundamenta autem, quibus in hoc negotio contra Sacramentarios nitimur, hæc sunt, quæ etiam D. Lutherus in majore sua de Coena Domini Confessione posuit:: [11164]1 * V. Hæc Dei prædestinatio non in arcano Dei consilio est scrutanda, sed in Verbo Dei, in quo revelatur quærenda est.: [11165]1 * V. Hæc naturæ corruptio durante : [11166]1 * V. Hoc foedus sub Lege atque sub Evangelio administratum est modo alio atque alio.: [11167]1 * V. Honora patrem tuum ac matrem tuam, ut prolongentur dies tui in terra illa quam tibi largitur Dominus Deus tuus.: [11168]1 * V. In hoc Sacramento externa elementa ad usus a Christo institutos rite separata, ita ad eum crucifixum referuntur ut rerum quas repræsentat nominibus : [11169]1 * V. In resipiscentia generali acquiescendum non est, verum ad id contendere tenetur quisque, ut singulorum suorum peccatorum quam particularem agat poenitentiam.: [11170]1 * V. Item, hominem, post regenerationem, legem Dei perfecte observare atque implere posse, eamque impletionem esse nostrum coram Deo justitiam, qua vitam æternam promereamur.: [11171]1 * V. Item, peccatum originale tantum esse externum impedimentum bonarum spiritualium virium, et non esse despoliationem et defectum earundem, sicuti cum magnes allii succo illinitur, vis ejus naturalis attrahendi ferrum non tollitur, sed tantum impeditur, aut sicut macula de facie, aut color de pariete abstergi facile potest.: [11172]1 * V. Lex moralis omnes tam justificatos quam alios quosvis perpetuo ligat ad obedientiam illi exhibendam;: [11173]1 * V. Missa, ut hodie in usu est, in qua Christus Deo Patri offertur pro peccatis vivorum et mortuorum, Scripturæ est contraria, in sanctissimum sacrificium, passionem et mortem Christi blasphema et propter abusus coram Deo abominabilis.: [11174]1 * V. Nisi quis renatus fuerit ex aqua et Spiritu, non potest introire in regnum coelorum. Casus tamen necessitatis hoc ipso non intenditur.: [11175]1 * V. Peccatorum veniam, aut vitam æternam de Deo mereri non valemus, ne optimis quidem operibus nostris; cum propter summam illam inter ea et futuram gloriam disparitatem; tum etiam propter infinitam distantiam quæ inter nos ac Deum intercedit; cui nos per illa nec prodesse : [11176]1 * V. Per hanc unionem personalem et, quæ eam secuta est, exaltationem Christus secundum carnem: [11177]1 * V. Perseverat Deus eorum peccata condonare quos semel justificavit,: [11178]1 * V. Purissimæ omnium quæ in terris sunt Ecclesiæ, cum mixturæ tum etiam errori sunt obnoxiæ,: [11179]1 * V. Quamvis grave peccatum sit institutum hoc despicatui habere vel negligere;: [11180]1 * V. Qui ex humano genere sunt ad vitam prædestinati, illos Deus ante jacta mundi fundamenta, secundum æternum suum ac immutabile propositum, secretumque voluntatis suæ consilium et beneplacitum, elegit in Christo ad æternam gloriam,: [11181]1 * V. Quicunque ergo alias doctrinas Evangelio vel æquant vel præferunt, errant, nec intelligunt quid sit Evangelion.: [11182]1 * V. Quod Christus secundum humanitatem absens regnet, sicut rex Hispaniæ novas insulas regit.: [11183]1 * V. Quod Magistratus, sub Novo Testamento, bona conscientia homines facinorosos capitali supplicio afficere non possit.: [11184]1 * V. Quod corpus et sanguis Christi non fide tantum spiritualiter:
[11185]1 * V. Quod infantes baptizandi non sint, donec usum rationis: [11186]1 * V. Quod panis et vinum in Sacra Coena non sint organa, per quæ et cum quibus Christus corpus et sanguinem suum distribuat.: [11187]1 * V. Quod sola fide, quæ in coelum se elevet, et non ore accipiatur.:
[11188]1 * V. Quod unio personalis faciat tantum communia nomina et communes titulos.: [11189]1 * V. Sacramenta Veteris Testamenti si res spirituales per ea significatas exhibitasque respiciamus, quoad substantiam eadem fuere cum his sub Novo.: [11190]1 * V. Salutem non dependere a baptismo, atque ideo baptismum in casu necessitatis non permittendum esse in ecclesia, sed in defectu ordinarii ministri ecclesiæ permittendum esse, ut infans sine baptismo moriatur.: [11191]1 * V. Sapientissimus, justissimus, et gratiosissimus idem Deus, sæpenumero filios suos tentationibus multifariis, suorumque cordium corruptioni ad tempus permittit; quo ob admissa prius peccata castiget eos, vel corruptionis iis detegat vim occultam, cordiumque suorum fraudulentiam ut humilientur;: [11192]1 * V. Scopus: [11193]1 * V. Scripturarum lectio cum timore pio;: [11194]1 * V. Sed tamen per vocabula: [11195]1 * V. Synodi et Concilia id solum quod Ecclesiam spectat tractare debent et concludere; neque civilibus negotiis, quæ rem publicam spectant ingerere se debent, nisi humiliter supplicando in casibus, si qui acciderint, extraordinariis; aut consulendo, quoties id ab eis postulat Magistratus civilis, nempe quo conscientiæ illius satisfiat.: [11196]1 * V. Testimonium Ecclesiæ efficere quidem potest ut de Scriptura sacra : [11197]1 * V. Voluntas humana perfecte ac immutabiliter libera ad bonum solum redditur non nisi in statu gloriæ.: [11198]1 * V. Votum, naturæ consimilis est cum juramento promissorio, parique debet tum religione nuncupari tum fide persolvi.: [11199]1 * VI. Ad hunc modum una eademque Lex est manetque, immota videlicet Dei voluntas, sive poenitentibus sive impoenitentibus, renatis aut non renatis proponatur. Discrimen autem, quo ad obedientiam, duntaxat in hominibus est: quorum alii non renati Legi obedientiam, qualemcunque a Lege requisitam præstant, sed coacti et inviti id faciunt: [11200]1 * VI. Baptismi efficacia ei temporis momento quo administratur non adstringitur.: [11201]1 * VI. Christianorum infantes iam ante baptismum esse sanctos, ab utero matris, imo adhuc in utero materno constitutos esse in foedere vitas æternæ; ceteroque : [11202]1 * VI. Consilium Dei universum de omnibus quæ ad suam ipsius gloriam, quæque ad hominum salutem, fidem, vitamque sunt necessaria, aut expresse in Scriptura continetur, aut consequentia bona et necessaria derivari potest a Scriptura; cui nihil deinceps addendum est, seu novis a spiritu revelationibus, sive traditionibus hominum.: [11203]1 * VI. Credimus igitur, docemus et confitemur, cum dicitur, renatos :
[11204]1 * VI. Credimus, docemus et confitemur etiam, etsi vere in Christum credentes et renati multis infirmitatibus et nævis usque ad mortem sunt obnoxii: non tamen illis vel de justitia, quæ per fidem, ipsis imputatur, vel de æterna salute esse dubitandum, quin potius firmiter illis statuendum esse: [11205]1 * VI. Credimus, docemus et confitemur, corpus et sanguinem Christi non tantum spiritualiter per fidem, sed etiam ore, non tamen Capernaitice, sed supernaturali et cælesti modo, ratione sacramentalis unionis, cum pane et vino sumi. Hoc enim verba Christi perspicue testantur, quibus præcipit, accipere, edere, bibere: idque ab Apostolis factum : [11206]1 * VI. Deus.: [11207]1 * VI. Doctrina illa quæ substantiæ panis ac vini in substantiam corporis et sanguinis Christi conversionem : [11208]1 * VI. Ecclesiæ caput extra unum Dominum Jesum Christum nullum est;:
[11209]1 * 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.: [11210]1 * VI. Hodie sub evangelio neque preces, nec ulla pars alia religiosi cultus ita cuivis alligatur loco in quo præstetur aut versus quem dirigatur,: [11211]1 * VI. Item, hominis naturam et essentiam non prorsus esse corruptam: sed aliquid boni adhuc in homine reliquum, etiam in rebus spiritualibus, videlicet, bonitatem, capacitatem, aptitudinem, facultatem, industriam, aut vires, quibus in rebus spiritualibus inchoare aliquid boni, operari, aut cooperari valeat.: [11212]1 * VI. Justificatio fidelium sub Vetere ac Novo: [11213]1 * VI. Nihilominus tamen acceptis in gratiam per Christum fidelium personis, eorum etiam opera bona per eundem accepta sunt;: [11214]1 * VI. Non est ulli creaturæ, sed Deo soli nuncupandum,: [11215]1 * VI. Non ipsum Deum, sed tantum dona Dei in credentibus habitare.:
[11216]1 * VI. Non occides.: [11217]1 * VI. Panem et vinum in Coena Domini tantummodo symbola seu tesseras esse, quibus Christiani mutuo sese agnoscant.: [11218]1 * VI. Peccatum omne cum originale tum actuale, quum justæ Dei legis transgressio sit eique contraria,: [11219]1 * VI. Quamvis ea sit hominis corruptio ut proclivis sit ad excogitandum argumenta, indebite illos quos Deus connubio junxit dissociandi; nihilominus tamen extra adulterium ac desertionem ita obstinatam, ut cui nullo remedio, nec ab Ecclesia nec a : [11220]1 * VI. Quamvis redemptionis opus non nisi post incarnationem ejus, a Christo quidem actu effectum fuerit, vis tamen ejus, efficacia, et beneficia per omnia iam inde a mundi primordiis elapsa secula electis sunt communicata, in et per promissiones illas, typos, et sacrifica, : [11221]1 * VI. Quamvis vere fideles non sint sub lege tanquam sub operum foedere, unde aut justificari possint aut condemnari:: [11222]1 * VI. Quando vero Lex et Evangelion, sicut et ipse Moises, ut Doctor Legis, et Christus, ut Doctor Evangelii, inter se conferuntur: credimus, docemus et confitemur, quod Evangelion non sit concio poenitentiæ, arguens peccata: sed quod proprie nihil aliud sit, quam laetissimum quoddam nuncium, et concio plena consolationis, non arguens aut terrens, quandoquidem conscientias contra terrores Legis solatur, easque in meritum solius Christi respicere jubet, et dulcissima prædicatione, de gratia et favore Dei, per meritum Christi impetrato, rursus erigit.: [11223]1 * VI. Quemadmodum autem Deus electos ad gloriam destinavit, sic omnia etiam quibus illam consequantur media præordinavit, voluntatis suæ proposito æterno simul et liberrimo.: [11224]1 * VI. Quemadmodum autem tenetur quivis peccata sua Deo privatim confiteri, et pro remissione illorum precibus contendere:: [11225]1 * VI. Quidquid de carne nascitur, caro est, et natura sumus omnes filii iræ divinæ, quia ex semine peccaminoso sumus geniti et in peccatis concipimur omnes.: [11226]1 * 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: [11227]1 * VI. Quod damnabilis idololatria sit, si fiducia et fides cordis in Christum non solum secundum divinam, sed etiam secundum humanam ipsius naturam collocetur, et honor adorationis ad utramque dirigatur.: [11228]1 * VI. Quod homo pius, vere per Spiritum Dei regeneratus, legem Dei in hac vita perfecte servare et implere valeat.: [11229]1 * VI. Quod oralis perceptio corporis et sanguinis Christi non solum fiat a dignis: [11230]1 * 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.: [11231]1 * VI. Quod scelestos illos spectat impiosque homines, quos Deus, ut justus judex, ob peccata præcedentia excæcat induratque;: [11232]1 * VI. Quod soli digni illud accipiant; indigni autem, qui talem fidem evolantem sursum in coelos non habent, nihil præter panem et vinum accipiant.: [11233]1 * VI. Rejicimus etiam damnamusque Enthusiastarum: [11234]1 * VI. Sub evangelio autem, exhibito jam Christo, substantia: [11235]1 * 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: [11236]1 * VI. Nam Christus Jesus dux est et imperator, a Deo toti generi humano et promissus et præstitus:: [11237]1 * VI. Quemadmodum Christus solus pro nobis mortuus est, ita etiam solus ut mediator et advocatus inter Deum Patrem et nos fideles adorandus est. Idcirco alios mediatores extra hanc vitam existentes ad adorandum proponere cum fundamento Verbi Dei pugnat.: [11238]1 * VII. Christus in opere Mediatorio agit secundum utramque naturam, id agens per utramvis, quod eidem proprium est,: [11239]1 * VII. Christus vero omnes peccatores ad se vocat, et promittit illis levationem, et serio vult: [11240]1 * VII. Contra autem rejicimus etiam, falsum dogma Manichæorum, cum docetur, peccatum originis tanquam quiddam essentiale atque substantiale a Satana in naturam esse infusum, et cum eadem:
[11241]1 * VII. Credimus, docemus et confitemur, quod ad conservandam puram doctrinam de justitia fidei coram Deo, necessarium sit, ut particulæ exclusivæ : [11242]1 * VII. Credimus, docemus et confitemur, quod non tantum vere in Christum credentes, et qui digne ad Coenam Domini accedunt, verum etiam indigni et infideles verum corpus et sanguinem Christi sumant: ita tamen, ut nec consolationem, nec vitam inde percipiant, sed potius, ut illis sumtio ea ad judicium et damnationem cedat, si non convertantur et poenitentiam agant: [11243]1 * VII. Digne communicantes, Elementa in hoc Sacramento visibilia dum participant,: [11244]1 * 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. : [11245]1 * VII. Esse locum post hanc vitam, in quo purgentur animæ, in Scriptura non reperitur; proin omnia officia pro mortuis instituta, ut vigiliæ, missæ pro defunctis, exequiæ, septimæ, trigesimæ, anniversariæ, lampades, cerei et id genus alia frustanea sunt.:
[11246]1 * VII. Fidem ideo salutem nobis conferre, quod novitas illa, quæ in dilectione erga Deum et proximum consistit, per fidem in nobis inchætur.: [11247]1 * VII. Hoc tamen non aliter, quam de spiritu hominis jam liberato intelligendum est, sicut hanc rem ipse Christus, ejusque Apostoli declarant : [11248]1 * VII. Homo et: [11249]1 * VII. Item, Deum in conversione et regeneratione hominis substantiam et essentiam veteris Adami, et præcipue animam rationalem penitus abolere, novamque animas essentiam ex nihilo, in illa conversione et regeneratione creare.: [11250]1 * VII. Nemini quicquam vovere licet se acturum, quod aut verbo Dei prohibetur; aut officium aliquod inibi præceptum impediret, quodve non est in voventis potestate, et cui præstando vires illi Deus non est pollicitus.: [11251]1 * VII. Neque interim Legis usus isti iam memorati, Evangelii gratiæ adversantur, sed cum eadem conspirant suaviter,Gal. iii. 21:
[11252]1 * VII. Non mæchaberis.: [11253]1 * VII. Opera nondum regenitorum, licet, quoad materiam præcepto divino conformia esse possint, sibique ipsis et aliis item utilia;:
[11254]1 * VII. Panem et vinum tantum esse figuras, similitudines et typos corporis et sanguinis Christi, longissimo intervallo a nobis absentis.: [11255]1 * VII. Providentia Dei sicut ad omnes creaturas universali modo se extendit; ita modo plane peculiari Ecclesiæ suæ curam gerit, ac in ejus bonum disponit universa.: [11256]1 * VII. Quæ in Scriptura continentur non sunt omnia æque aut in se perspicua, aut omnibus hominibus evidentia,: [11257]1 * VII. Quemadmodum est de lege naturæ ut indefinite portio quædam temporis idonea divino cultui celebrando sejuncta sit ac assignata; ita in verbo suo Deus : [11258]1 * VII. Quod ea non sit vera et Christiana Ecclesia, in qua aliqui adhuc peccatores reperiuntur.: [11259]1 * VII. Quod non sit vera Ecclesia Christi, in qua non vigeat publica excommunicatio, et solennis aliquis excommunicationis modus, seu, ut vulgo dicitur, processus ordinarius.: [11260]1 * VII. Quod tantum, sit verbalis, sine re ipsa, idiomatum communicatio, cum dicitur: Filium Dei pro peccatis mundi mortuum esse: Filium hominis omnipotentem factum esse.: [11261]1 * VII. Quod vero ad revelationem peccati attinet, sic sese res habent. Velum illud Moisis omnium hominum oculis est obductum, quam diu solam Legis concionem, nihil autem de Christo audiunt. Itaque peccata sua ex Lege non vere agnoscunt: sed aut hypocritæ fiunt, qui justitiæ propriæ opinione turgent, quales : [11262]1 * VII. Reliquos humani generis Deo placuit secundum consilium voluntatis suæ inscrutabile: [11263]1 * VII. Sacramentum Baptismi eidem personæ non est nisi semel administrandum.: [11264]1 * VII. Ut sit ipse salus et caput omnium credentium, qui corpus eius sunt, quod quidem absque ipso mortuum est, et nihil potest.:
[11265]1 * VIII. Credimus, docemus et confitemur, etsi antecedens contritio et subsequens nova obedientia ad articulum justificationis coram Deo non pertinent: non tamen talem fidem justificantem esse fingendam, quæ una cum malo proposito peccandi, videlicet, et contra conscientiam agendi, esse et stare possit. Sed postquam homo per fidem est justificatus, tum, veram illam et vivam fidem esse per caritatem efficacem : [11266]1 * VIII. Credimus, docemus et confitemur, unum tantum genus esse indignorum convivarum: ii sunt soli illi, qui non credunt. De his scriptum est: [11267]1 * 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: [11268]1 * VIII. Doctrina de sublimi hoc prædestinationis mysterio non sine summa cura et prudentia tractari debet,: [11269]1 * VIII. Ex his sequitur, quod omnes, qui in isto capite vivunt, sunt membra et Filii Dei. Et hæc est ecclesia seu communio sanctorum, sponsa Christi, ecclesia catholica.: [11270]1 * VIII. Fidem in justifications negotio primas quidem partes tenere, sed tamen etiam renovationem et caritatem ad justitiam nostrum coram Deo pertinere, ita ut renovatio et caritas quidem non sit principalis causa nostræ justitiæ: sed tamen justitiam nostrum coram Deo (si absint renovatio et caritas) non esse integram et perfectam.: [11271]1 * VIII. Hanc vero libertatem spiritus in electis Dei filiis non perfectam, sed multiplici infirmitate adhuc gravatam agnoscimus, quemadmodum D. Paulus super ea re de sua ipsius persona conqueritur: [11272]1 * VIII. Homines improbi et ignari externa licet in hoc sacramento percipere possint elementa, rem tamen : [11273]1 * 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.:
[11274]1 * VIII. Instrumentum Vetus Hebræa lingua (antiqua Dei populo nempe vernacula) Novum autem Græca: [11275]1 * VIII. Item, cum hi sermones citra declarationem usurpantur, quod videlicet hominis voluntas, ante conversionem, in ipsa conversione, et post conversionem, Spiritui Sancto repugnet, et quod: [11276]1 * VIII. Item, non ipsum animalem hominem, sed aliquid aliud, et peregrinum quiddam, quod sit in homine, peccare, ideoque non ipsam naturam, sed tantummodo peccatum originale, in natura existens, accusari.: [11277]1 * VIII. Non furaberis.: [11278]1 * VIII. Originale: [11279]1 * VIII. Panem et vinum tantummodo signa, memoriæ conservandæ gratia, instituta esse, quæ sigillorum et pignorum rationem habeant, quibus nobis confirmetur, quod fides, cum in cælum illa ascendit et evehitur, ibi tam vere corporis et sanguinis Christi particeps fiat, quam vere nos in Sacra Coena panem manducamus et vinum bibimus.: [11280]1 * VIII. Pro quibus Christus redemptionem acquisivit, iis omnibus certo quidem ac efficaciter eam applicat impertitque,: [11281]1 * VIII. Quod conciones non sint audiendæ ullæ in iis templis, in quibus aliquando Missæ Pontificiæ sunt celebratæ.: [11282]1 * 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.:
[11283]1 * VIII. Quod is Ecclesiæ minister alios homines cum fructu docere, aut vera Sacramenta dispensare non possit, qui ipse non sit vere renovatus, renatus et vere justus.: [11284]1 * VIII. Tamen, quam diu nobis Christi passio et mors iram Dei ob oculos ponunt, et hominem perterrefaciunt, tam diu non sunt proprie concio Evangelii,: [11285]1 * VIII. Tunc autem hoc Sabbatum Deo sancte celebratur, quum post corda rite præparata, et compositas suas res mundanas, homines non solum a suis ipsorum operibus, dictis, cogitatis; : [11286]1 * VIII. Imagines fabricare cultus gratia, Dei Verbo, Veteris et Novi Testamenti libris comprehenso repugnat. Idcirco si sub periculo adorationis proponantur, abolendæ: [11287]1 * Verbo Dei, aut verbi divini interpretatione notes obtruderent, quod neque Deus antea voluisset, nec per scripturas suas nobis indicasset: sed cogebantur concilia: [11288]1 * Verbum Dei uerum hominem esse factum.: [11289]1 * Verum confessio, cum propter maximum absolutionis beneficium, :
[11290]1 * Verum cum aliquid contra Evangelium docent aut statuunt, tunc habent Ecclesiæ mandatum Dei, quod obedientiam prohibet: [11291]1 * Verum extant clara testimonia, quæ prohibent condere tales traditiones ad promerendam gratiam, aut tanquam necessarias ad salutem. Paulus: [11292]1 * Verum in hoc manifestata est charitas Dei, quod Filium suum unigenitum in mundum misit, ut omnis qui credit in eum, non pereat, sed habeat vitam æternam. 1 Johan. iv. 9: [11293]1 * Verum populus concipit multas perniciosas opiniones ex illis falsis preconiis vitæ monasticæ. Audit sine modo laudari cælibatum: ideo cum offensione conscientiæ versatur in conjugio. Audit solos mendicos esse perfectos: ideo cum offensione conscientiæ versatur in conjugio. Audit solos mendicos esse perfectos: ideo cum offensione conscientæ retinet possessiones, negotiatur. Audit consilium Evangelicum esse de non vindicando: ideo alii in privata vita non verentur ulcisci, audiunt enim consilium esse, non præceptum. Alii omnes magistratus et civilia officia judicant indigna esse Christianis.: [11294]1 * Veteris Testamenti.: [11295]1 * Vix ulli Canones servantur accurate, et multi quotidie exotescunt apud illos etiam, qui diligentissime defendunt traditiones. Nec potest conscientiis consuli, nisi hæc æquitas servetur: [11296]1 * Vnus est viuus et uerus Deus æternus, incorporeus, impartibilis, impassibilis, immensæ potentiæ, sapientiæ ac bonitatis: creator et conseruator omnium tum uisibilium tum inuisibilium. Et in Vnitate huius diuinæ naturæ tres sunt Personæ, : [11297]1 * Volfgangus: [11298]1 * Walravus de: [11299]1 * Wilhelmus van: [11300]1 * X. Quia manifestus scortator juxta Scripturam excommunicandus; sequitur, scortationem aut impurum cælibatum propter scandalum nulli ordini hominum magis quam sacerdotali damnosum esse.:
[11301]1 * X. Consilium: [11302]1 * X. Credimus præterea, docemus et confitemur, fidem et salutem :
[11303]1 * X. Credimus, docemus et confitemur, totam dignitatem, convivarum cælestis hujus Coenæ in sola sacratissima obedientia et absolutissimo Christi merito consistere. Illud autem nobis vera fide applicamus, et de applicatione hujus meriti per Sacramentum certi reddimur, atque in animis nostris confirmamur. Nequaquam autem dignitas illa ex : [11304]1 * X. D. Lutherus quidem, originis illud malum, peccatum naturæ, personale, essentiale vocat: sed non eam ob causam, quasi natura, persona, aut essentia hominis, absque omni discrimine, sit ipsum peccatum originis: sed ideo ad hunc modum loquitur, ut hujusmodi phrasibus discrimen inter peccatum originale, quod humanæ naturæ infixum est, et inter alia peccata, quæ actualia vocantur, melius intelligi possit.: [11305]1 * 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:
[11306]1 * X. In Sacra Coena duntaxat virtutem, operationem et meritum absentis corporis et sanguinis Christi dispensari.: [11307]1 * X. Non concupisces proximi tui domum, non concupisces proximi tui uxorem, non servum, non ancillam, non bovem, non asinum neque aliud denique quicquam quod est proximi tui.: [11308]1 * X. Promissionem gratiæ nobis applicari per fidem in corde, et præterea etiam per confessionem, quæ ore fit, et per alias virtutes.: [11309]1 * X. Qui igitur voluntatem Dei revelatam inquirunt, eoque ordine progrediuntur, quem D. Paulus in Epistola ad Romanos secutus est:
[11310]1 * X. Quod humana natura in Christo in omnia loca coeli et terræ localiter expansa sit; quod: [11311]1 * X. Supremus judex, a quo omnes de religione controversiæ sunt determinandæ, omnia Conciliorum decreta, opiniones Scriptorum Veterum, doctrinæ denique hominum, et privati quicunque Spiritus sunt examinandi, cujusque sententia tenemur: [11312]1 * X. Quum membra absque capite aliquid operantur, ut, dum sese lacerant aut perdunt, demens est homo: sic, dum membra Christi sine capite Christo aliquid tentant, insana sunt, sese gravant et perdunt imprudentibus legibus.: [11313]1 * XI. Christi corpus ita coelo inclusum esse, ut nullo prorsus modo, simul, eodem tempore, pluribus aut omnibus locis in terris præsens esse possit, ubi Coena Domini celebratur.: [11314]1 * XI. Colligimus hinc Ecclesiasticorum : [11315]1 * 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: [11316]1 * XI. Fidem non justificare sine bonis operibus, itaque bona opera necessario ad justitiam requiri, et: [11317]1 * XI. Jesus: [11318]1 * XI. Peccatum enim originis non est quoddam delictum, quod actu perpetratur, sed intime inhæret infixum ipsi naturæ, substantiæ et essentiæ hominis. Et quidem, si maxime nulla unquam prava cogitatio in corde hominis corrupti exoriretur, si nullum verbum otiosum proferretur, si nullum malum opus aut facinus designaretur: tamen natura nihilominus corrupta est per originate peccatum, quod nobis ratione corrupti seminis agnatum est, quod ipsum etiam scaturigo est omnium aliorum actualium peccatorum, ut sunt pravæ cogitationes, prava colloquia, prave et scelerate facta. Sic enim scriptum legimus : [11319]1 * XI. Quod Christo impossibile sit, propter humanæ naturæ proprietatem, ut simul in pluribus, quam in uno loco, nedum ubique, suo cum corpore esse possit.: [11320]1 * XI. Quod vero scriptum est: [11321]1 * XII. Christum substantialem corporis et sanguinis sui præsentiam neque promittere neque exhibere potuisse, quandoquidem id proprietas humanæ ipsius naturæ assumtæ nequaquam ferre aut admittere possit.: [11322]1 * XII. Est etiam diligenter observanda varia significatio vocabuli:
[11323]1 * 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: [11324]1 * 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.: [11325]1 * XII. Quod sola humanitas pro nobis passa sit, nosque redemerit, et quod Filius Dei in passions nullam prorsus cum humanitate: [11326]1 * XII. Scopus: [11327]1 * XII. Adhuc ergo insaniunt non pro capite, quod per gratiam Dei pii omnes summo studio conantur erigere, sed quod non permittuntur insanire et furere. Volunt enim pii soli capiti Christo auscultare.: [11328]1 * XIII. Christianus et: [11329]1 * XIII. Deum ne quidem universa sua omnipotentia: [11330]1 * XIII. Interim tamen summo studio in eo elaboremus, ut ad normam voluntatis divinæ vitam nostram instituamus, et vocationem nostram:
[11331]1 * 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.: [11332]1 * XIII. Quod vero ad Latina vocabula substantiæ et accidentis attinet, cum ea non sint Scripturæ Sacræ vocabula, præterea etiam a plebe non intelligantur, abstinendum est ab illis in publicis sacris concionibus, ubi indocta plebs docetur; et hac in re simplicium et rudiorum merito habenda est ratio.: [11333]1 * XIII. Verbo Dei quum auscultant homines, pure et synceriter voluntatem Dei discunt. Deinde per Spiritum Dei in Deum trahuntur et veluti transformantur: [11334]1 * XIV. De: [11335]1 * 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: [11336]1 * XIV. Non omnipotens illud verbum Testamenti Christi, sed fidem præsentiæ corporis et sanguinis Christi in Sacra Coena causam esse.: [11337]1 * 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.: [11338]1 * XIV. Summo igitur studio hoc unum in primis curent omnes Christiani ut Evangelium Christi unice et synceriter ubique prædicetur.:
[11339]1 * XIX. Christus unicus est Mediator inter Deum et nos.: [11340]1 * XIX. Externa visibilia elementa panis et vini in sacramento adoranda esse.: [11341]1 * XIX. Pastor: [11342]1 * 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.: [11343]1 * XL. Magistratus jure duntaxat occidere possunt, atque eos tantum qui publice offendunt, idque inoffenso Deo, nisi Deus aliud præcipiat.: [11344]1 * XLI. Quum illis, pro quibus rationem reddere coguntur, consilia:
[11345]1 * XLII. Quando vero perfide et extra regulam Christi egerint, possunt cum Deo deponi.: [11346]1 * XLIII. Hujus regnum optimum est et firmissimum qui ex Deo et cum Deo regnat; hujus vero pessimum et infirmissimum qui sua libidine.:
[11347]1 * XLIV. Veri adoratores invocant Deum in spiritu et veritate, corde orantes, non clamore coram hominibus.: [11348]1 * XLIX. Maius et gravius scandalum non puto, quam quod sacerdotibus matrimonio legitimo interdicitur; concubinas et scorta habere accepta ab eis pecunia permittitur.: [11349]1 * XLV. Hypocritæ omnia opera sua faciunt ut videantur ab hominibus; propterea mercedem suam hic recipiunt.: [11350]1 * XLVI. Cantiones ergo, seu verius boatus, qui in templis sine devotione pro mercede fiunt, aut laudem aut quæstum ab hominibus quærunt.: [11351]1 * XLVII. Potius mortem eligere debet homo, quam Christianum offendere aut pudefacere.: [11352]1 * XLVIII. Qui ex infirmitate aut ignorantia absque causa vult offendi, non patiamur ut is infirmus : [11353]1 * XV. Ecclesia: [11354]1 * XV. Fideles corpus et sanguinem : [11355]1 * XV. Qui credit Evangelio, salvus erit; qui non credit, condemnabitur. Nam in Evangelio omnis veritas clarescit.: [11356]1 * XV. Quod secundum humanitatem, omnipotentiæ aliarumque: [11357]1 * XVI. In Evangelio discimus, hominum doctrinas et traditiones ad salutem nihil esse utiles:: [11358]1 * XVI. De: [11359]1 * XVI. Infideles et impoenitentes Christianos in Coena Domini non verum corpus et sanguinem Christi, sed panem tantum et vinum sumere.: [11360]1 * 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.: [11361]1 * XVII. Christus unicus æternus et summus est sacerdos. Qui ergo se pro summis sacerdotibus venditant, gloriæ et potentiæ Christi :
[11362]1 * XVII. Dignitatem convivarum in hoc cælesti Coena non ex sola vera in Christum fide, sed etiam ex præparatione hominum externa pendere.: [11363]1 * XVII. Potestas: [11364]1 * 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.: [11365]1 * XVIII. Christus qui sese semel in cruce obtulit hostia est et victima satisfaciens in æternum pro peccatis omnium fidelium. Ex quo colligitur, missam non esse sacrificium, sed sacrificii in cruce semel oblati commemorationem et quasi sigillum redemptionis per Christum exhibitæ: [11366]1 * XVIII. Electio: [11367]1 * XVIII. Eos etiam, qui veram et vivam in Christum fidem habent, eamque retinent, nihilominus hoc sacramentum ad judicium sumere posse, propterea quod in externa sua conversatione adhuc imperfecti sint.: [11368]1 * XVIII. Quod Christus ne hodie : [11369]1 * XX. Omnia nobis per Christum et in nomine Christi præstat Deus. Hinc sequitur, nobis extra hanc vitam intercessore præter Christum nullo opus esse.: [11370]1 * XX. Ministrorum: [11371]1 * XX. Præter hæc justo Dei judicio relinquimus omnes curiosas, sannis virulentis tinctas, et blasphemas quæstiones, quæ honeste, pie, et sine gravi offensione recitari nequeunt, aliosque sermones, quando de supernaturali et cælesti mysterio hujus sacramenti crasse, carnaliter, Capernaitice, et plane abominandis modis, blaspheme, et maximo cum Ecclesiæ offendiculo,: [11372]1 * XXI. De: [11373]1 * XXI. Prorsus etiam rejicimus atque damnamus Capernaiticam manducationem corporis Christi, quam nobis Sacramentarii contra suæ conscientiæ testimonium, post tot nostras protestationes, malitiose affingunt, ut doctrinam nostram apud auditores suos in odium adducant, quasi videlicet doceamus, corpus Christi dentibus laniari, et instar alterius cujusdam cibi, in corpore humano digeri. Credimus autem et asserimus, secundum clara verba Testamenti Christi, veram, sed supernaturalem manducationem corporis Christi, quemadmodum etiam vere, supernaturaliter tamen, sanguinem Christi bibi docemus. Hæc autem humanis sensibus aut ratione nemo comprehendere potest, quare in hoc negotio, sicut et in aliis fidei articulis, intellectum nostrum in obedientiam, Christi captivare oportet. Hoc enim mysterium in solo Dei verbo revelatur, et sola fide comprehenditur.: [11374]1 * XXI. Quum mutuo pro nobis hic in terris oramus, in hoc: [11375]1 * XXII. Baptisma: [11376]1 * XXII. Christus est nostra institia. Hinc consequitur, opera nostra eatenus esse bona, quotenus sunt Christi; quatenus vero nostra, non esse vere bona.: [11377]1 * XXIII. Eucharistia: [11378]1 * XXIII. Quod Christus substantiam hujus mundi et fastum contemnit, docet, quod hi, qui sub : [11379]1 * XXIV. Christianorum nullus ad ea opera, quæ Christus non præcepit, adstringitur; quolibet tempore, quolibet cibo vesci potest. Consequitur ergo literas, quas pro caseo et butyro dant pontificii, Romanas esse imposturas.: [11380]1 * XXIV. Coetus: [11381]1 * XXIX. Qui Ecclesiastici vulgo seu spirituales vocantur, peccant, dum, posteaquam senserint castitatem sibi a Deo negatam, non uxores ducunt aut nubunt.: [11382]1 * XXV. [XXVI.] De: [11383]1 * XXVI. Nihil magis displicet Deo quam hypocrisis. Hinc discimus hypocrisim esse gravem, et impudentem audaciam quidquid sanctum se simulat coram hominibus. Hic cadunt cuculli, signa, rasus vertex, etc.: [11384]1 * XXVI. [XXV.] De: [11385]1 * XXVII. De: [11386]1 * XXVII. Omnes Christiani fratres sunt Christi, et fratres inter sese, patrem ergo super terram: [11387]1 * XXVIII. De: [11388]1 * XXVIII. Quidquid Deus non vetat et permittit, juste fit. Ex quo discimus matrimonium omnibus ex æquo convenire.: [11389]1 * XXX. Qui vovent castitatem, stulta præsumptione et puerili arrogantia tenentur. Qui ergo ab eis vota hujusmodi vel exquirunt vel oblata recipiunt, injuriam eis faciunt et tyrannidem in simplices exercent.: [11390]1 * XXXI. Excommunicationem nemo privatus ferre potest, sed ecclesia in qua excommunicandus habitat una cum episcopo.: [11391]1 * XXXII. Nemo potest nec debet excommunicari, quam is, qui sceleribus suis publice offendit: [11392]1 * XXXIII. Ablata injuste non templis, monasteriis, non monachis aut sacerdotibus, sed pauperibus danda sunt, si iis quibus: [11393]1 * XXXIV. Potestas quam sibi Papa et Episcopi, cæterique quos spiritales vacant, arrogant, et fastus, quo turgent, ex sacris literis et doctrina Christi firmamentum non habet.: [11394]1 * XXXIX. Leges magistratuum ad regulam divinæ voluntatis sunt conformandæ, ut oppressus et vim passos defendant et ab injuria asserant, etiam si nemo queratur.: [11395]1 * XXXV. Magistratus publicus firmatur verbo et facto Christi.:
[11396]1 * XXXVI. Jurisdictio aut juris administratio, quam sibi dicti spirituales arrogant, tota magistratus sæcularis est, si modo velit esse Christianus.: [11397]1 * XXXVII. Magistratibus publicis omnes Christiani obedire debent nemine excepto.: [11398]1 * XXXVIII. Modo contra Deum nihil præcipiant!: [11399]1 * Zacharias.: [11400]1 * Zephanias.: [11401]1 * [: [11402]1 * [Conf.: [11403]1 * [Sanctificetur nomen tuum] oramus et efficere velit Deus, ut eum nos aliique, in eis, quibuscunque se notum nobis facit, glorificare valeamus; atque ad suam ipsius gloriam omnia dirigere velit ac disponere.: [11404]1 * ]: [11405]1 * a carne, mundo, et Satana: [11406]1 * a natura denique foederis gratiæ;Jer. xxxii. 40: [11407]1 * ab: [11408]1 * ablata sunt restitui commode non possunt.: [11409]1 * abolitum erit : [11410]1 * absentem Christi sanguinem significent, sed ut propter sacramentalem unionem, panis et vinum vere sint corpus et sanguis Christi.: [11411]1 * absque eorum præsentia hominem justificari non posse. : [11412]1 * abusus episcopi, qui si correxissent eos in tempore, minus nunc esset dissensionum. Antea sua dissimulatione multa vitia passi sunt in Ecclesiam serpere. Nunc sero incipiunt queri de calamitatibus Ecclesiæ, cum hic tumultus non aliunde sumpserit occasionem, quam ex illis abusibus, qui tam manifesti erant, ut tolerari amplius non possent. Magnæ dissensiones de Missa, de Sacramento extiterunt. Fortasse dat poenas orbis tam diuturnæ prophanationis Missarum, quam in Ecclesiis tot seculis toleraverunt isti, qui emendare et poterant et debebant. Nam in Decalogo scriptum est: [11413]1 * ac Angelorum: [11414]1 * ad dogmata confirmanda non adhibet: ut sunt: [11415]1 * 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: [11416]1 * adjudicium sibi mandueant et bibunt.: [11417]1 * admodum sit, conversionem adjuvare, atque cooperari, et seipsam ad gratiam applicare, præparare, eam apprehendere, amplecti, et Evangelio credere posse.: [11418]1 * adversantur, et Christum rejiciunt.: [11419]1 * adversus manifestas injurias, et coërcet homines gladio et corporalibus pænis, ut justitiam civilem et pacem retineat:
[11420]1 * afferat pavidis conscientiis, ut discant Deo credere, et omnia bona a Deo expectare et petere.: [11421]1 * alios cum: [11422]1 * 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: [11423]1 * animi nostri docere.: [11424]1 * 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.: [11425]1 * aut Sacramenta administrare, nisi rite vocatus: [11426]1 * aut certe peragere: sed tantum in operibus vitæ præsentis tam bonis, quam etiam malis. Bonis dico, quæ de bono naturæ oriuntur, i.e., velle laborare in agro, velle manducare et bibere, velle habere amicum, velle habere indumenta, velle fabricare domum, uxorem velle ducere, pecora nutrire, artem discere diversarum rerum bonarum, vel quicquid bonum ad præsentem pertinet vitam. Quæ omnia non sine divino gubernaculo subsistunt, imo ex ipso et per ipsum sunt et esse coeperunt. Malis vero dico, ut est, velle idolum colere, velle homicidium, etc.: [11427]1 * bene operari libero et spontaneo spiritu, id non ita accipiendum esse, quod in hominis renati arbitrio relictum sit, bene aut male agere, quando ipsi visum fuerit, ut nihilominus tamen fidem retineat, etiamsi in peccatis ex proposito perseveret.: [11428]1 * bonitate ac veritate infinitus, æternus, ac immutabilis.: [11429]1 * cæcorum.: [11430]1 * carnis: [11431]1 * caro ac homo animalis suæ corruptioni consentiens, suæ naturæ consentaneas appetit voluptates, rebus adversis contrahitur, secundis attollitur, ac singulis momentis pronus ad offensionem divinæ majestatis inclinat. At quod inhonestis voluptatibus obsistimus, quod ante Deum ingemiscentes ab hac servitute corruptionis liberari flagitemus, denique quod ita de peccato triumphemus, ut in hoc mortali corpore regnum non obtineat, id a Spiritu Dei est, qui spiritui nostro testificatur quod filii Dei sumus. Homines autem carni obnoxii, qui Spiritu Dei carent, hoc etiam bello carent; vitiositati suæ obsequuntur; et quo Satan, et prava libido impellit, eo avide sine ulla poenitentia ruunt. Filii vero Dei, ut ante dictum est, adversus peccatum pugnant, suspirant, et ingemiscunt, quoties vitiorum illecebris sese titillari ac sollicitari sentiunt: et si quando cadunt, per veram et minime dissimulatam poenitentiam resurgunt; ac ne id quidem faciunt suis viribus, sed : [11432]1 * certam reddi et confirmari in Coena Domini, non nisi signis illis externis, pane et vino: nequaquam autem, vere præsentibus vero corpore et sanguine Christi.: [11433]1 * colunt me, docentes doctrinas, mandata hominum: [11434]1 * consequantur, et fidem suam ipsi profiteri possint.: [11435]1 * consolatione conscientiarum in arduis tentationibus. Itaque Gerson et alii quidam Theologi graviter questi sunt, se his rixis traditionum impediri, quo minus versari possent in meliore genere doctrinæ. Et Augustinus vetat onerare conscientias hujusmodi observationibus, et prudenter admonet Januarium, ut sciat eas indifferenter observandas esse; sic enim loquitur.: [11436]1 * continentes; partim de cultu, Christi gratias, actiones, perpessiones ac beneficia præfigurantia;: [11437]1 * corpus meum, et redigo in servitutem.: [11438]1 * culpæ, sed de reservatione poenæ ecclesiasticæ loquantur.: [11439]1 * cum, suavitate reficimur, ac inenarrabili verbis lætitia, propter inventam vitam, exultamus, totique ac viribus omnino omnibus nostris, in gratiarum actionem pro tam mirando Christi erga nos beneficio, effundimur: [11440]1 * dæmoniorum: [11441]1 * de quorum autoritate in Ecclesia, nunquam dubitatum est.: [11442]1 * debent homines, quod quidem cum omni timore sancto ac reverentia est inibi usurpandum.: [11443]1 * demonstraverit, emendaturos. Deum enim nostrorum consiliorum conscium attestamur, quod ab omni prava hæresi, atque adeo erroneæ assertionis authoribus animo abhorremus; quod cum summa humilitate evangelii Christi puritatem amplectimur, qui unicus est nostrorum animorum cibus, atque ideo eo usque carus, ut decreverimus omnia quæ possunt humanitus evenire potius experiri, quam ut nos eo cibo fraudari patiamur. Persuasissimum enim id habemus, quod quemcunque Christi puduerit, aut qui eum coram hominibus negaverit, hunc ille coram Patre, sanctisque ejus angelis negabit. Atque ideo ejusdem Domini nostri omnipotentis Jesu Christi præsenti ope freti, in animo habemus in hujus nostræ fidei, cujus capita sequuntur, confessione perseverare.: [11444]1 * dependentiam; Quo denique adversus onmes occasiones peccati de futuro reddat cautiores. Sed et ob alios etiam varios fines, justos sanctosque sibi propositos.: [11445]1 * depurato,: [11446]1 * destinati sint, ut prorsus salutem consequi non possint.: [11447]1 * diabolos condemnabit, ut sine fine crucientur.: [11448]1 * diligentiæ et consolationis copiosæ omnibus sincere obedientibus evangelio.: [11449]1 * disputant hominem propriis viribus rationis coram Deo justificari posse.: [11450]1 * distet, ad malum sua natura propendeat, et caro semper aduersus spiritum concupiscat. Vnde in vno quoque nascentium, iram Dei atque damnationem meretur. Manet etiam in renatis hæc naturæ deprauatio; qua fit, ut affectus carnis, græce: [11451]1 * doctrinæ ex solidis Verbi Dei et fidei nostræ Catholicæ fundamentis constanter contradicatur.: [11452]1 * e Coena Domini consolationem et vitam percipiant, infideles autem eam ad judicium sumant. Cingliani hanc præsentiam et dispensationem corporis et sanguinis Christi in Sacra Coena negant: nos vero eandem asseveramus.: [11453]1 * e naturis duabus distinctis persona unica in sempiternum.: [11454]1 * ea enim in iis doctrina traditur quæ Dei Verbo scripto continentur; novi et veteris Testamenti eos intelligimus libros, qui ab infantia usque ecclesiæ semper habiti sunt canonici. Quibus in libris omnia quæ ad humani generis salutem sunt necessaria, asserimus sufficienter esse expressa. Hujus Scripturæ interpretandi potestas penes nullum est hominem, sive is privatam, sive publicam gerat personam; nec penes ullam est ecclesiam, quacunque illa, sive loci seu personæ prærogativa sibi blandiatur: sed penes Spiritum Dei, cujus instinctu illa ipsa Scriptura confecta est. Igitur, cum de Scripturæ sensu et interpretatione, aut loci alicujus, aut sententiæ quæ in ea contineatur controversia oritur, aut cum de collapsæ disciplinæ emendations agitur in ecelesia, spectare debemus non tam quid homines qui nos antecesserunt dixerint aut fecerint, quam quid perpetuo sibi consentiens Spiritus Sanctus in Scripturis loquatur; præterea, quid : [11455]1 * eam adipisci,: [11456]1 * edocendo dirigit simul et obligat ad consentanee ambulandum;:
[11457]1 * effectæ: [11458]1 * effectum historiæ, videlicet hunc articulum, remissionem peccatorum, quod videlicet per Christum habeamus gratiam, justitiam et remissionem peccatorum. Jam qui scit, se per Christum habere propitium Patrem, is vere novit Deum, scit, se ei curæ esse, invocat eum; denique non est sine Deo, sicut gentes. Nam diaboli et impii non possunt hunc articulum credere, remissionem peccatorum. Ideo Deum tanquam hostem oderunt, non invocant eum, nihil boni ab eo expectant. Augustinus etiam de fidei nomine hoc modo admonet lectorem et docet, in Scripturis nomen fidei accipi, non pro notitia, qualis est in impiis, sed pro fiducia, quæ consolatur et erigit perterrefactas mentes.: [11459]1 * eiusdem essentiæ, potentiæ, ac æternitatis, Pater, Filius, et Spiritus sanctus.: [11460]1 * ejus providentia regi et gubernari: omniaque eo referri, quo ejus æternæ sapientiæ, bonitati et justitiæ visum est; nempe ad gloriæ majestatisque ipsius illustrationem.: [11461]1 * ejus viis cum eodem ambulandi.: [11462]1 * ejusdem cum Patre et Spiritu Sancto essentiæ; sed divina tantum majestate ita cum Patre ornatus, ut Patre sit inferior.: [11463]1 * enim ita sumus mortui, obcæcati, depravati, ut neque stimulis confessi quicquam sentiamus, neque lumen oblatum videamus, neque cum voluntas Dei revelata est nobis, ei assentiamur; nisi Dei Spiritus, et mortuos ad vitam revocet, et a mentis nostræ oculis tenebras discutiat, et contumaces flectat animos, ut sanctæ ipsius voluntati pareamus. Et quemadmodum confitemur a Deo patre nos creatos, cum antea nihil essemus, ab : [11464]1 * enim legi subjicitur, ac ne potest id quidem.: [11465]1 * eorum omnium debita Christus per obedientiam suam mortemque prorsus dissolvit; eorumque vice justitiæ Patris sui realem, plenum, et proprie dictam satisfactionem præstitit.: [11466]1 * esse censeamus, in quibus omnia illa breviter comprehenduntur, quæ in Sacra Scriptura fusius tractantur, et quorum cognitio homini Christiano ad æternam salutem est necessaria.: [11467]1 * esse, Scriptura commemorat, dicens: [11468]1 * essentialis, naturalis, perfectus Deus et homo in unitate personæ, inseparabilis et indivisus.: [11469]1 * est finis et consummatio, cum sua justitia et satisfactione apprehenderemus; qui in libertatem nos asseruit, ne in execrationem ac maledictionem Dei incideremus, etiamsi opera in lege jussa non omni ex parte plene perfecteque faceremus: Deus enim Pater, in corpore Filii sui : [11470]1 * est justum illud semen : [11471]1 * est, cui sit laus in sæcula sæculorum. Amen: [11472]1 * et Dist. XII.: [11473]1 * et auxilia legitime administrant, debent et illi ipsi magistratibus subsidia corporalia.: [11474]1 * et extra Ecclesiam Christi.: [11475]1 * 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: [11476]1 * et ignorans maneat; sed demus operam ut rite edoctus firmus tandem evadat, nec peccatum ducat quod peccatum non est.: [11477]1 * et justitia fidei, quia subinde plures feriæ factæ sunt, jejunia indicta, ceremoniæ novæ, novi honores sanctorum instituti sunt, quia arbitrabantur se autores talium rerum his operibus mereri gratiam. Sic olim creverunt Canones poenitentiales, quorum adhuc in satisfactionibus vestigial quædam videmus.: [11478]1 * et opera, et dicunt, nos fide et operibus justificari. Quæ doctrina tolerabilior est priore, et plus afferre potest consolationis, quam vetus ipsorum doctrina.: [11479]1 * et possidere, sed quod is, quicquid omnino facultatum habeat, id totum in commune conferre: [11480]1 * et propugnata est; explicata etiam uberius, in Fidei confessione, plurimis comitiorum publicorum actis confirmata, regisque serenissimi et universorum hujus regni civium publica multorum jam annorum professione approbata. Cui nos Confessioni cultusque divini formulæ, ut veritati divinæ certissima sacrarum autoritate subnixæ, lubentissimis animis in singulis assentimur.: [11481]1 * et qui Verbo Dei, tribus approbatis Symbolis: [11482]1 * et sanguinis sui sacramentum, : [11483]1 * et veræ Ecclesiæ complectebantur : [11484]1 * etiam infantes qui a Parente vel altero vel utroque fideli procreantur, sunt baptizandi.: [11485]1 * evadit victrix: [11486]1 * evanescit in electus, aut finaliter aut totaliter.: [11487]1 * ex amore veritatis divinæ per Spiritum Sanctum in cordibus nostris inscriptæ, ad eam nos inductos esse; ita DEUM propitium habeamus eo die quo cordium omnium arcana palam fient.: [11488]1 * ex falsa persuasione, quod oporteat in Ecclesia cultum esse similem Levitico, et quod Christus commiserit Apostolis et Episcopis excogitare novas ceremonias, quæ sint ad salutem necessariæ. Hi errores serpserunt in Ecclesiam, cum justitia fidei non satis clare doceretur. Aliqui disputant, diei Dominici observationem non quidem juris divini esse, sed quasi juris divini; præscribunt de feriis, quatenus liceat operari. Hujusmodi disputationes quid sunt aliud, nisi laquei conscientiarum? Quanquam enim conentur epiikeizare:
[11489]1 * exciderunt, erat comestio fructus interdicti.: [11490]1 * exigit, ut statum illud tempus quod in verbo suo designavit Deus, sanctum ei observemus; integrum nempe Diem e septenis unum in sanctum illi sabbatum celebrandum.: [11491]1 * exitium damnaturum, expectamus.: [11492]1 * explicari potest. Diabolus enim substantiam nullam creare, sed tantummodo per accidens, permittente Domino, substantiam a Deo creatam depravare potest.: [11493]1 * facere; sed necessarium est ut a Deo, in Christo, per Spiritum ipsius Sanctum regeneretur atque renovetur, intellectu, affectibus seu voluntate, omnibusque viribus, ut vere bonum recti possit intelligere, meditari, velle atque proficere sicut scriptum est :
[11494]1 * fideles et subditi:: [11495]1 * gladii, hanc non habent Episcopi ex mandato Evangelii, sed jure humano donatam a regibus et imperatoribus, ad administrationem civilem suorum bonorum. Hæc interim alia functio est, quam ministerium Evangelii.: [11496]1 * gregem Dei inficiant, judicamus: [11497]1 * haberet causas, cur mutari posit: nec Romani Pontifices dispensassent; neque enim licet homini obligationem, quæ simpliciter est juris divini, rescindere. Sed prudenter judicaverunt Romani Pontifices æquitatem in hac obligatione adhibendam esse. Ideo sæpe de votis dispensasse leguntur. Nota est historia de Rege Arragonum, revocato ex monasterio, et extant exempla nostri temporis.: [11498]1 * hac vita fruimur, ideoque nomine : [11499]1 * hac vita manet etiam in regenitis;: [11500]1 * hic viuant, amplius non posse peccare affirmant, aut verè resipiscentibus poenitentiæ locum denegant.: [11501]1 * hoc mandata Christus mittit Apostolos: [11502]1 * hominum peccata, collata nimirum cum illa per fidem inhabitante Divinitate, esse instar unius guttulæ aquæ, cum magno mari comparatæ. Contra hanc opinionem alii quidam asseruerunt, Christum esse nostram coram Deo justitiam, duntaxat secundum humanam naturam.: [11503]1 * idem latius expositum est ante annum in publico proximo conventu, qui Spiræ congregatus fuit. Ubi V.C.M. per Dominum Ferdinandum, Bohemiæ et Ungariæ Regem, amicum et Dominum clementem nostrum, deinde per Oratorem et Comissarios Cæsareos, hæc inter coetera proponi fecit, quod V.C.M. intellexisset et expendisset Locum Tenentis V.C.M. in Imperio et Præsidentis et Consiliariorum in Regimine et Legatorum ab aliis Statibus, qui Ratisbonæ convenerant, deliberationem de Concilio congregando, et quod judicaret etiam V.C.M. utile esse, ut congregaretur Concilium, et quia causæ, quæ tum tractabantur inter V.C.M. et Romanum Pontificem, vicinæ essent concordiæ et Christianæ reconciliationi, non dubitaret V.C.M. quin Romanum Pontifex adduci posset ad habendum generale Concilium: ideo significabat se V.C.M. operam daturam, ut præfatus Pontifex Maximus una cum V.C.M. tale generale Concilium primo quoque tempore emissis literis publicandum congregare consentiret.: [11504]1 * illa ultimo in omnibus de religione controversiis Ecclesia debeat appellare.: [11505]1 * illas nunc mitigare, quia talis mutatio non labefacit Ecclesiæ unitatem. Multæ enim traditiones humanæ tempore mutatæ sunt, ut ostendunt ipsi Canones. Quod si non potest impetrari, ut relaxentur observationes, quæ sine peccato non possunt præstari, oportet nos regulam Apostolicam sequi: [11506]1 * ille unus e fratribus tenebit, donec ponat inimicos suos scabellum pedum suorum. Ibique credimus usque ad ultimum judicium, futurum; ad quod exercendum, credimus constanter eundem Dominum nostrum :
[11507]1 * imago Dei in homine penitus obliterata fuit: eaque contemptio, ipsum hominem totamque ejus posteritatem ita Deo inimicam, Sathanæ mancipium, et peccato reddidit obnoxiam, ut sempiterna mors dominata fuerit, atque adeo in posterum dominatura sit in omnes, qui non fuerint, sunt, aut erunt divinitus regenerati. Hæc autem regeneratio est actio Spiritus sancti, qui in corda eorum quos Deus elegit, constantem inserit fidem de promissis, quæ Deus verbo suo nobis revelavit: qua fide Jesum Christum, omnemque gratiam et beneficentiam in Christo nobis promissam apprehendimus.: [11508]1 * imperia, regibus in regna, ducibus et principibus in dynastias, aliisque magistratibus in suas civitates, jus et potestatem esse ex ordinatione et instituto Dei, ad gloriæ ipsius manifestationem, et singularem humani generis utilitatem et commoditatem. Itaque quicunque id agit, ut jamdiu corroboratum inter homines civilem ordinem aut tollat aut conturbet, eum nos asserimus non modo humani generis esse inimicum, sed adversus expressam Dei voluntatem impium gerere bellum. Præterea asserimus atque affirmamus, iis qui autoritate justa funguntur, omnem laudem, honorem, et reverentiam esse deferendam: propterea, quod cum vices Dei inter homines gerant, in eorum conciliis Deus ipse assideat, ac de ipsis judicibus et principibus: [11509]1 * imprimis necessarium videtur, veram ecclesiam ab impura synagoga certis et manifestis distinguere indiciis; ne in eum incidamus errorem, ut alteram pro altera cum nostro amplectamur exitio. Notas autem et indicia, quibus intemerata : [11510]1 * in disputationem primam promulgatorum: [11511]1 * in hoc negotio sequamur piam D. Lutheri doctrinam, qui: hunc articulum in concione, Torgæ habita: [11512]1 * in nobis conservari, aut retineri, non per opera, sed tantum per Spiritum Dei, et per fidem : [11513]1 * in nomine domini et servatoris nostri jesu christi. amen.: [11514]1 * in quo ablutio per aquam in nomine Patris ac Filii ac Spiritus Sancti, nostram in Christum insitionem, et beneficiorum foederis gratiæ, participationem, pactumque nostrum, nos nempe Domini futuros esse totos, significat obsignatque.: [11515]1 * in sanctimonia et consolatione ædificandi per fidem ad salutem.:
[11516]1 * ingenium, conditio, defectus, aut vitium alicujus rei, in ipsa natura insitum et inhærens, ut cum dicimus: Serpentis natura est icere, hominis natura est peccare et peccatum. Et in hac posteriore significatione vocabulum (naturæ) non ipsam hominis substantiam, sed aliquid, quod in natura aut substantia fixum inhæret, denotat.:
[11517]1 * initum erat foedus operum,: [11518]1 * institutorum Christi tollitur, aut gratia donorum Dei minuitur, quoad eos qui fide et ritè sibi oblata percipiunt, quæ propter institutionem CHRISTI et promissionem efficacia sunt, licet per malos administrentur.: [11519]1 * intelligi possint, recitandas, esse iudicamus.: [11520]1 * invidiam ac dolorem de bono proximi, una cum animi nostri motibus et affectionibus circa ea quæ proximi sunt inordinatis quibuscunque.: [11521]1 * ipse in Ministerio suo: [11522]1 * ipsorum tum inscripta erat, quia Dominus eos ad imaginem suam creaverat: [11523]1 * irrita, qui omnis cultus Dei, ab hominibus sine mandato Dei institutus et electus ad promerendam justificationem et gratiam, impius est, sicut Christus ait: [11524]1 * ita eosdem in tempore efficaciter vocat: [11525]1 * iubet ab hominibus universis;: [11526]1 * jam tum cum Filio Dei altissimi personaliter fuerit unita.:
[11527]1 * jurantes, nos in ecclesiæ hujus doctrina et disciplina constanter perseveraturos, et pro cujusque vocatione ac viribus ad extremum spiritum defensuros; sub poena omnium in lege maledictionum, æternique cum animæ tum corporis exitii periculo in tremendo illo Dei judicio.: [11528]1 * jure bellare, militare, lege contrahere, tenere proprium, jusjurandum postulantibus magistratibus dare, ducere uxorem, nubere. Damnant Anabaptistas, qui interdicunt hæc civilia officia Christianis. Damnant et illos, qui Evangelicam perfectionem non collocant in timore Dei et fide, sed in deserendis civilibus officiis, quia Evangelium tradit justiciam æternam cordis. Interim non dissipat Politiam aut OEconomiam, sed maxime postulat conservare tanquam ordinationes Dei, et in talibus ordinationibus exercere caritatem. Itaque necessario debent Christiani obedire magistratibus suis et legibus; nisi cum jubent peccare, tunc etiam magis debent obedire Deo quam hominibus: [11529]1 * justitiam sine operibus. Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata. Beatus vir, cui non imputavit Dominus peccatum, etc. Et alibi : [11530]1 * justo Dei judicio: [11531]1 * lætitia recepta, et constanter credita est ab omnibus fidelibus, ab : [11532]1 * lapsi essent in Adamo, a Christo sunt redempti;: [11533]1 * loca probantia: [11534]1 * longius: [11535]1 * mandatum insuper acceperunt; quod certe quam diu observabant, communione Dei beati erant,: [11536]1 * manentem adhuc in eo corruptionem, bonum nec perfecte velit; neque id tantummodo, verum etiam quandoque malum.: [11537]1 * manifesto, sine æquivocatione aut reservatione mentali quaviscunque.: [11538]1 * modo admonitionibus et minis Legis, verum etiam pænis et plagis coerceatur, ut Spiritui obsequatur, segue ipsi captivum tradat:
[11539]1 * mortui in eo ipso quod quisque tulerat corpore, sed jam immortali et incorruptibili, ut recipiant, juxta opera sua, aut gloriam aut poenam; nam crudeles, flagitiosi, idololatræ, quique rerum partim inanium, partim etiam impiarum studio in hac vita tenebantur, ad ignis inextincti supplicium damnabuntur: ibique sempiternis cruciabuntur poenis non modo corpora, sed etiam animæ, quas in servitutem diabolo in omnem immunditiæ et nequitiæ usum addixerant. At qui in bonorum operum exercitio ad finem usque perseverabunt, :
[11540]1 * mortuus et sepultus fuerat, quique ad inferos descenderat, iterum surrexit, ut nos justificaret: et autore mortis : [11541]1 * multa habeo vobis dicere, sed non potestis portare modo. Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem.' Allegant etiam exemplum Apostolorum, qui prohibuerunt abstinere a sanguine et suffocato. Allegant Sabbatum mutatum in diem Dominicum, contra Decalogum ut videtur. Nec ullum exemplum magis jactatur, quam mutatio Sabbati. Magnam contendunt Ecclesiæ potestatem esse, quod dispensaverit de præcepto Decalogi.: [11542]1 * multarum superstitionum dedit occasionem: [11543]1 * mundi ac Satanæ: [11544]1 * naturæ proprietates fieri nequeant.: [11545]1 * ne quidem divinæ naturae, est tribuendum.: [11546]1 * nec nisi justis ex causis solvatur.: [11547]1 * nempe Legis ceremonialis jugo, cui subjecta erat Ecclesia Judaica, eximuntur;: [11548]1 * nempe quorum inferius subsequuntur nomina.: [11549]1 * nemur acquiescere, nullus alius esse potest, præter Spiritum Sanctum in Scriptura pronunciantem.: [11550]1 * nos in : [11551]1 * nostra testimonium dicunt eamque explicant, ac ostendunt, quomodo singulis temporibus sacræ literæ in articulis controversis in Ecclesia Dei a Doctoribus, qui tum vixerunt, intellectæ et explicatæ fuerint, et quibus rationibus dogmata cum Sacra Scriptura pugnantia rejecta et condemnata sint.sint.: [11552]1 * observationibus. Et hic error valde cruciavit pias conscientias, quæ dolebant se teneri imperfecto vitæ genere, in conjugio, in magistratibus, aut aliis funtionibus civilibus, mirabantur monachos et similes, et falso putabant illorum observationes Deo gratiores esse.: [11553]1 * obsignantur, fides confirmatur, et ui diuinæ inuocationis, gratia augetur.: [11554]1 * offendendi libidinem cohibere: hæc sunt opera posterioris tabula, Deo imprimis grata ac accepta, utpote ab ipso imperata. Horum autem contraria in vitiorum genere sunt, Deo invisa, ingrata, eamque ad iram incitantia; quale est, non eum solum invocare cum res postulat; nolle verbum ejus reverenter audire, aut etiam aspernari ac parvi pendere; idola aut venerari aut apud se habere; cultum idolorum fovere ac tueri; nomen Dei venerabile parvi facere; prophanare, abuti, aut contemnere sacramenta a Domino instituta; non parere, ac etiam resistere iis quibus authoritas data est divinitus, præsertim quamdiu intra juris et muneris sui terminos sese continent; cædem facere, aut quo fiat coire et consentire; odium conceptum continere; pati ut innoxius fundatur sanguis cum impedire possis: ac breviter, quicquid adversus præcepta prioris aut posterioris tabulæ committitur, id peccatum esse asseveramus, ac tale peccatum quod iram, odiumque Dei adversus hominum ingratitudinem accendat. Itaque juxta nostram sententiam, ea opera bona sunt, quæ ex fide proficiscuntur, ac fiunt juxta præcepta:
[11555]1 * olim erant Pharisæi, aut in peccatis suis desperant, quod Judas proditor ille fecit. Eam, ob causam Christus sumsit sibi Legem explicandam spiritualiter: [11556]1 * omnesque Doctores æstimari et judicari oporteat, nullam omnino aliam esse, quam Prophetica et Apostolica scripta cum Veteris, tum Novi Testamenti, sicut scriptum est : [11557]1 * omnis potestas et judicium.: [11558]1 * opera et scelera : [11559]1 * operationem spiritus eadem illa certitudo tempestive possit reviviscere:: [11560]1 * opinione, penitus est adulterata; quid : [11561]1 * opprimant: quod in : [11562]1 * ortæ sunt inter Theologos Augustanæ Confessionis, qui in repetitione sequenti, secundum verbi Dei præscriptum, pie declarati sunt et conciliati.: [11563]1 * panis ac vinum nihilo minus quam antea fuerant.: [11564]1 * partim uitæ status sunt in scripturis quidem probati, sed sacramentorum eandem cum baptismo et coena Domini rationem non habentes: quomodo nec Poenitentia, ut quæ signum aliquod uisibile seu cæremoniam a Deo institutam non habeat.: [11565]1 * pascalem, aliosque typos ac instituta populo Judaico tradita, quæ omnia Venturum Christum præsignificabant;: [11566]1 * pax conscientiæ, gaudium in Spiritu Sancto, gratiæ incrementum, in eaque ad finem usque perseverantia.: [11567]1 * peccata agnoverint, imploraverint veniam, fidem denique et poenitentiam suam renovaverint.: [11568]1 * peccatis vulnera passus, quod cum purus et innocens Dei agnus esset, ad tribunal terreni judicis fuerit damnatus, ut nos ante tribunal Dei nostri absolveremur: quod non modo mortem incruce atrocem, et Dei ore execratam subierit; sed, quam peccatores meruerunt, iram patris ad tempus tulerit. Nihilo tamen minus asseveramus, quod in medio etiam dolore et cruciatu, quos animo pariter et corpore pertulit : [11569]1 * peccatum omne perosus,: [11570]1 * per ea significatam non recipiunt; verum indigne illuc accedendo, rei fiunt corporis ac sanguinis Dominici ad sui ipsorum condemnationem. Quapropter homines impii et ignari prout communioni cum Deo potiundæ nullatenus sunt idonei, ita prorsus indigni sunt qui accedant ad mensam Domini; neque sine gravi in Christum peccato, possunt : [11571]1 * permixtum, quemadmodum venenum et vinum miscentur.: [11572]1 * persona indissolubili nexu conjunctæ fuerint, sine conversione, compositione, aut confusione.: [11573]1 * phrasi Scripturæ Sacræ, in hoc articulo, idem significare, quod absolvere a peccatis, ut ex dicto Salomonis : [11574]1 * pietatis opera facienda, quæ Deo grata sint et accepta, nihil valemus.: [11575]1 * plene fiet. Ibi enim ea ipsa natura nostra, quam nunc circumferimus, absque peccato originis, et ab eodem omnino separata et remota resurget, et æterna felicitate fruetur. Sic enim scriptum est : [11576]1 * posset de hac re doctrina nostrorum.: [11577]1 * possibi: [11578]1 * possint. Sic enim ait Ambrosius: Fides bonæ voluntatis et justæ actionis genitrix est. Nam humanæ vires, sine Spiritu Sancto, plenæ sunt impiis affectibus, et sunt imbecilliores, quam ut bona opera possint efficere coram Deo. Ad hæc, sunt in potestate diaboli, qui impellit homines ad varia peccata, ad impias opiniones, ad manifesta scelera. Quemadmodum est videre in philosophis, qui et ipsi conati honeste vivere, tamen id non potuerunt efficere, sed contaminati sunt multis manifestis sceleribus. Talis est imbecillitas hominis, cum est sine fide et sine Spiritu Sancto, et tantum humanis viribus se gubernat.: [11579]1 * potest Papa Romanus, qui est insignis ille Antichristus, homo ille peccati et perditionis filius; in Ecclesia semet efferens adversus Christum, et supra quicquid dicitur Deus.: [11580]1 * præceptum est, ut aut coelibatum uoueant, aut à matrimonio abstineant. Licet igitur etiam illis, vt coeteris omnibus Christianis, vbi hoc ad pietatem magis facere iudicauerint, pro suo arbitratu matrimonium contrahere.: [11581]1 * præcludant, ut opus suum in eis efficere nequeat, aut certe quod verbum auditum flocci pendant: [11582]1 * præsentia ulla periculi commoveamur, ut beatam illam dirimamus societatem quæ nobis, utpote membris, conflata est cum capite nostro, et unico intercessore : [11583]1 * primum ante annos quadringentos Sacerdotes vi coacti sunt ad cælibatum, qui quidem adeo adversati sunt, ut Archiepiscopus Moguntinus, publicaturus edictum Rom. Pontificis de ea re, pene ab iratis Sacerdotibus per tumultum oppressus sit. Et res gesta est tam inciviliter, ut non solum in posterum conjugia prohiberentur, sed etiam præsentia, contra omnia jura divina et humana, contra ipsos etiam Canones, factos non solum a Pontificibus, sed a laudatissimis Synodis, distraherentur. Et cum senescente mundo paulatim natura humana fiat imbecillior, convenit prospicere, ne plura vitia serpant in Germaniam. Porro Deus instituit conjugium, ut esset remedium humanæ infirmitatis. Ipsi Canones veterem rigorem interdum posterioribus temporibus propter imbecillitatem hominum laxandum esse dicunt, quod optandum est, ut fiat et in hoc negotio. Ac videntur ecclesiis aliquando defuturi pastores, si diutius prohibeatur conjugium.: [11584]1 * primum doctrinæ caput, de divina prædestinatione: [11585]1 * profanationem qualemcunque, sive illum otiose consumendo, sive quod in se peccatum est faciendo, seu denique circa mundana negotia vel recreationes cogitationibus, dictis, factisve non necessariis.:
[11586]1 * prohibiti, sed ordinis tantum et decori gratia in Ecclesiam sunt introducti.: [11587]1 * promisit e fructu lumborum ejus futurum, qui perpetuo super regium ejus thronum sederet. Ad hanc ipsam gentem diversis subinde temporibus misit prophetas, qui eam in viam Dei sui reducerent: a qua sæpe ad idolorum cultus deflexerant. Et quanquam ob protervum justitiæ contemptum sæpe eos potestati inimicorum permiserat:
[11588]1 * prophetia: [11589]1 * proponenda, atque apud hos solos sit urgenda.: [11590]1 * proprietatum divinæ naturæ prorsus non sit capax. Idque asserere audent contra expressum testimonium Christi: [11591]1 * quæ nunquam Augustanam Confessionem sunt amplexæ.: [11592]1 * quæ potissimum III. et IV. Articulo purioris doctrinæ repugnat.:
[11593]1 * quærit vel ostendit, errat; quin animarum latro est et fur.:
[11594]1 * quam Pharisaica et Papistica fiducia in propria opera et merita damnationem incurrere possunt. : [11595]1 * quam honorifice sentiamus;: [11596]1 * quam in uerbo Dei habemus disertè reuelatam.: [11597]1 * quam lavacrum illud regenerationis et renovationis Spiritus Sancti salvos nos facit Deus et operatur in nobis talem justitiam et purgationem a peccatis, ut, qui in eo foedere et fiducia usque ad finem perseverat, non pereat, sed habeat vitam æternam.: [11598]1 * qui sentient, Spiritum Sanctum contingere sine verbo externo hominibus per ipsorum preparationes et opera.: [11599]1 * qui veteres tantum in promissiones temporarias sperasse confingunt. Quanquam Lex à Deo data per Mosen, quoad Ceremonias et ritus, Christianos non astringat, neque ciuilia eius præcepta in aliqua Republica necessariò recipi debeant: nihilominus tamen ab obedientia mandatorum, quæ Moralia vocantur, nullus quantumius Christianus, est solutus.: [11600]1 * quibus diximus, qui Verbum Dei prædicant, Scriptura divina jubet, ut necessaria ministrentur.: [11601]1 * quibus nonnulli incommode commiscuerunt potestatem Ecclesiasticam et potestatem gladii.: [11602]1 * quibus revelatum erat et significatum hunc esse semen illud mulieris, quod contriturum erat serpentis caput, agnumque illum mactatum ab initio mundi; ut qui heri ac hodie idem est et in sempiternum.: [11603]1 * quicquam possumus, neque pro antecedentium peccatorum nostrorum debito satisfacere;: [11604]1 * quidem ab orbe condito ad resurrectionem usque Christi dies ultimus erat in septimana; deinde autem a Christi resurrectione in septimanæ diem primum transferebatur;: [11605]1 * quidem perfectam habeat cognitionem Dei, et omnium ipsius operum y cum tamen de Christo scriptum sit: [11606]1 * quod Missa sit opus delens peccata vivorum et mortuorum ex opere operato. Hic coeptum est disputari, utrum una Missa, dicta pro pluribus, tantundem valeat, quantum singulæ pro singulis. Hæc disputatio peperit istam infinitam multitudinem Missarum. De his opinionibus nostri admonuerunt, quod dissentiant a Scripturis Sanctis, et ledant gloriam passionis Christi. Nam passio Christi fuit oblatio et satisfactio, non solum pro culpa originis, sed etiam pro omnibus reliquis peccatis, ut ad Hebræos: [11607]1 * quod alij sapientiam, alij sensum, alij affectum, alij studium :
[11608]1 * quod videlicet præter panem et vinum nihil amplius in Coena Domini sit præsens, et ore sumatur. Vocabulum enim: [11609]1 * re inter nos partes citra odiosam contentionem pacifice agitata, Deo dante, dissensio dirimatur, et ad unam veram concordem religionem reducatur; sicut omnes sub uno Christo sumus et militamus et unum Christum confiteri debemus, juxta tenorem edicti V.C.M. et omnia ad veritatem Dei perducantur, id quod ardentissimis votis a Deo petimus.: [11610]1 * rebus totam bonam et puram in viribus suis naturalibus mansisse.:
[11611]1 * recte: [11612]1 * recumbentia pro justificatione, sanctificatione, ipsaque adeo vita æterna, virtute foederis gratiæ consequendis.: [11613]1 * 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.: [11614]1 * removet, ut ostendat justitiam Christianam aliud quiddam esse, quam hujusmodi opera, videlicet fidem, quæ credit peccata gratis remitti propter Christum. At hæc doctrina Pauli pene tota oppressa est per traditiones, quæ pepererunt opinionem, quod per discrimina ciborum et similes cultus oporteat mereri gratiam et justitiam. In poenitentia nulla mentio fiebat de fide, tantum hæc opera satisfactoria proponebantur, in his videbatur poenitentia tota consistere.: [11615]1 * revelantur, agnoscimus esse necessariam:: [11616]1 * sacramentorum doctrinam: quinque adulterina sacramenta; omnesque ritus, ceremonias falsasque traditiones genuinorum sacramentorum administrationi, citra autoritatem verbi divini, accumulatas: crudelem de infantibus ante baptismum morte præreptis sententiam: districtam et absolutam baptismi necessitatem: blasphemam de transsubstantiatione, et corporali præsentia Christi in coenæ dominicæ elementis, cujus etiam impii fiant participes, atque orali ejusdem manducatione doctrinam: juramentorum perjuriorumque gratiam faciendi arrogatam potestatem: matrimonii in Verbo Dei interdictis permissionem: crudelitatem erga innocentes matrimonii nexu solutos: diabolicam missam: sacrilegum sacerdotium: abominandum pro vivorum mortuorumque peccatis sacrificium: hominum indigetationem seu canonizationem, angelorum mortuorumque invocationem; crucis, imaginum reliquiarumque venerationem; in creaturarum honorem dicata fana et altaria, dies sacratos, vota nuncupata: purgatorium; pro defunctis deprecationem: ignotæ linguæ in precibus sacrisque usum, sacrilegas supplicationum pompas, blasphemam litaniam: mediatorum turbam, ordinum ecclesiasticorum multiplicem : [11617]1 * sacrum baptisma ipsis conferri non posse.: [11618]1 * sanctitate, dominium habentem in creaturas.: [11619]1 * scandalum faciant? Et æquitate quadam utuntur ipsi Canones erga hos, qui ante justam ætatem voverunt, quomodo fere hactenus fieri consuevit.: [11620]1 * scilicet eos hæreticos esse judicaverit, vel etiam alio prætextu quoviscunque.: [11621]1 * sectæ, aut religionis professores fore salvos, modo vitæ suæ actiones ad justitiæ et æquitatis normam conformaverint: nam uti absque : [11622]1 * secundo, ut per Legem homines ad agnitionem suorum peccatorum adducantur, tertio, ut homines jam renati, quibus tamen omnibus multum adhuc carnis adhæret, eam ipsam ob causam certam aliquam regulam habeant, ad quam totam suam vitam formare possint et debeant, etc., orta est inter paucos quosdam Theologos controversia, super tertio usu Legis: videlicet, an Lex etiam, renatis inculcanda, et ejus observatio apud eos urgenda sit, an non. Alii urgendam Legem censuerunt: alii negarunt. : [11623]1 * secundum computationem ecclesiæ Anglicanæ, millesimo quingentesimo sexagesimo secundo: uniuersusque Clerus Inferioris domus, eosdem etiam unanimiter & recepit & professus est, ut ex manuum suarum subscriptionibus patet, quas obtulit & deposuit apud eundem Reuerendissimum, quinto die Februarij, Anno prædicto.: [11624]1 * sed Legis et Moisis doctrina, et sunt alienum opus Christi, per quod accedit ad proprium suum Officium, quod est, prædicare de gratia Dei, consolari et vivificare. Hæc propria sunt prædicationis Evangelicæ.: [11625]1 * sentiebant ministerium malorum inutile et inefficax esse.: [11626]1 * signum et rem significatam relatio quædam spiritualis, sive Sacramentalis unio; unde fit ut alterius nomina et effectus alteri quandoque tribuantur.: [11627]1 * singulari diligentia in Ecclesia Dei retinendum esse, ut verbum Dei, juxta admonitionem D. Pauli, recte secari queat.: [11628]1 * sint præstandis omnino id a spiritu Christi est, nullatenus autem e seipsis.: [11629]1 * 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 : [11630]1 * sit electum : [11631]1 * sit necessaria, nec sint onerandæ conscientiæ cura enumerandi omnia delicta, quia impossibile est omnia delicta recitare, ut testatur Psalmus: [11632]1 * sit ordinatio Dei id ad in verbo suo designata.: [11633]1 * sit sui, caritatis fideique regula moderante.: [11634]1 * sit, cum impurus cælibatus plurima pariat scandala, adulteria et alia scelera, digna animadversione boni magistratus: tamen mirum est, nulla in re majorem exerceri sævitiam, quam adversus conjugium Sacerdotum. Deus præcepit honore afficere conjugium. Leges in omnibus rebus publicis bene constitutis, etiam apud Ethnicos, maximis honoribus ornaverunt. At nunc capitalibus pænis excruciantur, et quidem Sacerdotes, contra Canonum voluntatem, nullam aliam ob causam, nisi propter conjugium. Paulus vocat doctrinam dæmoniorum, quæ prohibet conjugium: [11635]1 * sit, quanquam in confessione non sit necessaria omnium delictorum enumeratio Est enim impossibilis juxta Psalmum (xix. 12: [11636]1 * sive in Spiritum Sanctum: [11637]1 * sola ad nos perveniat recipiaturque, caritate vero erga proximos exprimatur: [11638]1 * solennesque gratiarum actiones, pro varietate eventuum: [11639]1 * solum excepto, quoniam illibatam esse hostiam oportebat: [11640]1 * spes peribit:: [11641]1 * spiritualiter: [11642]1 * statuere ac defendere, perniciosum admodum est ac detestandum.:
[11643]1 * studio pietatis novo pios omnes exhilaret: [11644]1 * sua, qua corpus Domini valeant discernere, tum de fide sua, qua vescantur ipso, tum etiam de resipiscentia sua, amore ac obedientia nova; ne forte indigni si advenerint, judicium edant bibantque sibimetipsis.: [11645]1 * suis dolore, resipiscentiam suam eis quibus offendiculo fuerit declarare,: [11646]1 * sumpserunt corpus Domini. Sic enim sonant verba Canonis Niceni: 'Accipiant diaconi secundum ordinem post presbyteros ab episcopo vel a presbytero sacram communionem.: [11647]1 * superius memoratum, agnosceremus et amplecteremur. Præterea necesse erat, ut qui verus Messias et redemptor esset futurus, idem verus homo et verus esset Deus: quippe qui poenas esset pensurus, quas nostro delicto commeriti eramus; et ante tribunal patris sese repræsentaturus esset, ut in poena luenda pro nostro delicto et inobedientia, nostram sustineret personam, ac morte sua mortis autorem superaret. Et quia nec sola divinitas pati, nec sola humanitas vincere mortem poterat, utramque in unam coaptavit personam: ut alterius infirmitas morti, quam commerueramus esset obnoxia; alterius, id est divinitatis, invicta et immensa vis, de morte triumpharet, nobisque vitam, libertatem, ac perpetuam pareret victoriam. Atque sic confitemur, maximeque indubitanter credimus.:
[11648]1 * supra: [11649]1 * 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.: [11650]1 * tanto distet a noiis intervallo, qui nunc mortales in terra degimus; hoc tamen constanter tenemus, panem quem frangimus communionem esse corporis : [11651]1 * terreat etiam et judicet. Ita tamen, ut virtutem et efficaciam in his omnem Domino, ministerium ministris tamen adscribamus. Nam hanc virtutem efficaciamque nulli omnino creatures alligari, sed libera Dei dignatione dispensari: [11652]1 * tres sunt unius ejusdemque essentiæ, potential ac æternitatis; Deus Pater, Deus Filius, ac Deus Spiritus Sanctus.: [11653]1 * tua qui oderunt sanctum nomen tuum. Da servis tuis virtutem, ut cum omni fiducia verbum tuum eloquantur; omnesqne nationes veritatem tuam agnoscant et amplectantur. Amen.: [11654]1 * tum ob majus piorum solatium in rebus adversis:: [11655]1 * tum propter alias conscientiarum utilitates apud nos retinetur.:
[11656]1 * uanum & temerarium à Domino nostro Iesu Christo, & Apostolo eius Iacobo, Christianis hominibus interdictum esse fatemur: ita Christianam religionem minimè prohibere censemus, quin iubente Magistratu, in causa fidei & charitatis, iurare liceat, modò id fiat iuxta, Prophetæ doctrinam, in iustitia, in iudicio, & ueritate.In the Forty-two Articles of Edward VI. there are four additional Articles--on the Resurrection of the Dead, the State of the Souls of the Departed, Millenarians, and the Eternal Damnation of the Wicked.: [11657]1 * uberem terram jactum aliquando in frugem erumpet. Spiritus enim Sanctus, qui a vera : [11658]1 * ubi Dei faciem in lumine ac gloria intuentur, corporum suorum plenum redemtionem expectantes:: [11659]1 * ut Deus nihil cum humanitate commune habeat, et vicissim humanitas nihil cum Divinitate, quo ad ipsius majestatem et proprietates, realiter, hoc est, revera et reipsa commune habeat. Contrariam vero huic dogmati sententiam D. Lutherus, et qui cum ipso faciunt, adversus Sacramentarios propugnarunt.: [11660]1 * ut ad salutem, necessaria, neque robur habent, neque autoritatem, nisi ostendi possint è sacris literis esse desumpta.: [11661]1 * ut ii Tomis Lutheri sunt inserti: quod eos quasi Laicorum Biblia:
[11662]1 * ut judicet vivos et mortuos, etc., juxta Symbolum Apostolorum.:
[11663]1 * ut, quemadmodum sub uno Christo sumus et militamus: ita in una etiam Ecclesia Christiana, in unitate et concordia vivere possimus; cumque nos infra scripti Elector et Principes, cum aliis, qui nobis conjuncti sunt, perinde ut alii Electores et Principes et Status ad præfata Comitia evocati simus, ut Cæsareo mandato obedienter obsequeremur, mature venimus Augustam; et, quod citra jactantiam dictum volumes, inter primos affuimus.: [11664]1 * utpote, qui falsi sint atque hæretici: [11665]1 * varietatem, auricularem confessionem: incertam et desperationis plenam poenitentiam, generalem et ancipitem fidem: peccatorum per satisfactiones humanas expiatonem, justificationem ex operibus, opus operatum, operum supererogationem, merita, indulgentias, peregrinationes et stationes, aquam lustralem: campanarum baptizationem, exorcismos; bonas Dei creaturas cruce obsignandi, lustrandi, ungendi, conjurandi et consecrandi superstitionem: politicam ipsius monarchiam, impiam hierarchiam: tria vota solennia, variasque rasuræ sectas: impia et sanguinaria concilii:
[11666]1 * vel ab Ecclesia Romana quatenus ex scriptoribus: [11667]1 * vel indigentiæ. Quæ quidem communio, prout opportunitatem Deus obtulerit, est ad eos omnes, qui ubivis locorum Domini Jesu nomen invocant, extendenda.: [11668]1 * vera fide amplectatur, nequaquam suis viribus propriis, sed sola gratia et operatione Dei Spiritus Sancti obtinere potest.: [11669]1 * verba Testamenti Jesu Christi non simpliciter intelligenda et fide amplectenda sint, uti sonant; ea enim obscura esse, ideoque verum eorum sensum ex aliis Scripturæ locis petendum esse.: [11670]1 * verba complectuntur: [11671]1 * verbi divini vitandi et fugiendi sint.: [11672]1 * vero perpessiones quam maxime dolorificas; crucifixus est, ac mortuus;: [11673]1 * virtutibus nostris, aut ex internis vel externis nostris præparationibus pendet.: [11674]1 * vitæ miseriis, ipsi morti, infernique cruciatibus in æternum est obnoxium.: [11675]1 * vita consequuntur ii qui sunt vocati efficaciter?: [11676]1 * vivam hanc petram, hoc pacto inedificatis, ecclesiam construi, sanctamque sanctorum omnium collectionem et immaculatam Christi sponsam esse tenemus, quam Christus sanguine suo lavet et purificet, et tandem Patri suo eam sine macula et ruga statuat et tradat.: [11677]1 * vocant, genus totum humanum sic pervasit, ut nulla ope iræ filius, inimicusque Dei nisi divina per Christum curari potuerit. Nam si quid frugis hic bonæ superstes est, vitiis nostris assidue debilitatum, in pejus vergit. Superat enim mali vis, et nec rationem persequi, nec mentis divinitatem excolere sinit: [11678]1 * voti naturam esse, quod non sponte, quod inconsulto admittitur.:
[11679]1 * wieder fallen mögen: [11680]1 __________________________________________________________________

Index of German Words and Phrases

* (Das Fünfte Hauptstück.): [11681]1 * Amen: [11682]1 * Amen.: [11683]1 * Antwort:: [11684]1 * Da wir so fest d'rauf bauen,: [11685]1 * Darauf soll der Beichtiger sagen:: [11686]1 * Darauf spreche er:: [11687]1 * Das ist gewißlich wahr!: [11688]1 * Das ist gewißlich wahr.: [11689]1 * Desselbigen gleichen nahm er auch den Kelch nach dem Abendmahl, dankte und gab ihnen den, und sprach: Nehmet hin und trinket alle daraus; dieser Kelch ist das neue Testament in meinem Blute, das für euch vergossen wird zur Vergebung der Sünden; solched thut, so oft ihr's trinket, zu meinem Gedächtniß.: [11690]1 * Ein Herr oder Frau sage also:: [11691]1 * Es spricht der Geist und die Braut: Ach komm!: [11692]1 * Sage an:: [11693]1 * So sollst du zum Beichtiger sprechen:: [11694]1 * Und wer es höret, der spreche: Komm!: [11695]1 * Unser Vater: [11696]1 * Unser l'ater in dem Himmel! dein Name werde geheiliget; dein Reich komme; dein Wille geschehe auf Erden wie im Himmel; unser täglich Brod gib uns heute; und vergieb uns unsre Schulden wie wir unsern Schuldigern vergeben; und führe uns nicht in l'ersuchung, sondern erlöse uns von dem Bösen; den dein ist das Reich und die Kraft und die Herrlichkeit in Ewigkeit, Amen.: [11697]1 * Von der Erlösung.: [11698]1 * Weiter:: [11699]1 * menschlichen Geschlechte von Gott verheißen und gegeben:: [11700]1 * öffentlichen Ermahnung und einem Gelübde bestätigt wird, also soll auch die Obrigkeit Acht haben und dafür sorgen, daß die Ehe rechtlich und ordentlich eingegangen und recht und ehrbar gehalten, auch nicht leicht, ohne wichtige und rechtmäßige Ursachen, getrennt und geschieden werde.: [11701]1 * 'Als Zeugen, welcher Gestalt nach der Apostel Zeit und an welchen Orten solche Lehre de Propheten und Apostel erhalten worden.:
[11702]1 * (Das Dritte Hauptstück.): [11703]1 * (Das Erste Hauptstück.): [11704]1 * (Das Zweite Hauptstück.): [11705]1 * (Das vierte Hauptstück.): [11706]1 * (Frage 80.: [11707]1 * ,Wie lautet der Befchluß? Denn dein ist das Reich, und die Kraft, und die Herrlichkeit, in Ewigkeit. Amen.: [11708]1 * Absterbung der Sünden, und Eingang zum ewigen Leben.: [11709]1 * Alle Dinge, die man Mitteldinge nennt, wie sie es denn (eigentlich zu reden) sind, kann ein frommer, gläubiger Christ zu allen Zeiten und an allen Orten frei gebrauchen, doch daß er es thue nach rechter Einsicht und mit Liebe; denn der Gläubige soll aller Dinge also gebrauchen, daß die Ehre Gottes befördert, und die Kirche und der Nächste nicht geärgert werde.: [11710]1 * Alle diejenigen, die sich von der heiligen Gemeinschaft und Gesellschaft der Kirche trennen und absondern, fremde, ungöttliche Lehren in die Kirche einführen, oder solcher Lehre anhangen,--Gebrechen, die zu unsrer Zeit sich am meisten bei den Wiedertäufern zeigen,--wenn sie die Warnung der Kirche und christlichen Unterricht nicht hören und befolgen, sondern hartnäckig auf ihrem Streit und Irrthum mit Verletzung und Verführung der Kirche bestehn und verharren wollen,--sollen durch:
[11711]1 * Alle geistliche und leibliche Nothdurft, welche der Herr Christus begriffen hat: [11712]1 * Allein die aus wahrem Glauben nach dem Gesetz Gottes ihm zu Ehren:
[11713]1 * 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: [11714]1 * Alles Gott und seinem heiligen Worte zur Ehre!: [11715]1 * Alles, was uns im Evangelio verheißen wird, welches uns die Artikel unseres allgemeinen ungezweifelten christlichen Glaubens in einer Summa lehren.: [11716]1 * Alles, was zur Leibes Nahrung und Nothdurft gehört, als Essen, Trinken, Kleider, Schuh, Haus, Hof, Acker, : [11717]1 * 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.:
[11718]1 * 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: [11719]1 * 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.: [11720]1 * Also, daß nach dem Befehl Christi diejenigen, so unter dem christlichen: [11721]1 * Am dritten Tage wieder auferstanden von den Todten, und mit ihm viele Leiber der Heiligen, die da schliefen;: [11722]1 * Amen: [11723]1 * Amen! ja, Herr Jesu! komm, bleib nicht lange!: [11724]1 * Amen.: [11725]1 * Amen. Das walte Gott!: [11726]1 * Amplen.: [11727]1 * 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.: [11728]1 * Andere Ceremonien, die unzählbar sind, als Kelche, Meßgewänder, Chorröcke, Kutten, Platten, Fahnen, Kerzen und Altäre, Gold und Silber, wie fern sie die wahre Religion und den rechten Gottesdienst zu stören und umzukehren dienen, und besonders die Götzen und Bildner, die zur Verehrung und zum Aergerniß gebraucht werden, und was solcher ungöttlichen Dinge mehr sind, die wollen wir aus unsrer heiligen Gemeinde weit hinweggetrieben haben.:
[11729]1 * Antwort.: [11730]1 [11731]2 [11732]3 [11733]4 [11734]5 [11735]6
[11736]7 [11737]8 [11738]9 [11739]10 [11740]11 [11741]12 [11742]13
[11743]14 [11744]15 [11745]16 [11746]17 [11747]18 [11748]19
[11749]20 [11750]21 [11751]22 [11752]23 [11753]24 [11754]25
[11755]26 [11756]27 [11757]28 [11758]29 [11759]30 [11760]31
[11761]32 [11762]33 [11763]34 [11764]35 [11765]36 [11766]37
[11767]38 [11768]39 [11769]40 [11770]41 [11771]42 [11772]43
[11773]44 [11774]45 [11775]46 [11776]47 [11777]48 [11778]49
[11779]50 [11780]51 [11781]52 [11782]53 [11783]54 [11784]55
[11785]56 [11786]57 [11787]58 [11788]59 [11789]60 [11790]61
[11791]62 [11792]63 [11793]64 [11794]65 [11795]66 [11796]67
[11797]68 [11798]69 [11799]70 [11800]71 [11801]72 [11802]73
[11803]74 [11804]75 [11805]76 [11806]77 [11807]78 [11808]79
[11809]80 [11810]81 [11811]82 [11812]83 [11813]84 [11814]85
[11815]86 [11816]87 [11817]88 [11818]89 [11819]90 [11820]91
[11821]92 [11822]93 [11823]94 [11824]95 [11825]96 [11826]97
[11827]98 [11828]99 [11829]100 [11830]101 [11831]102 [11832]103
[11833]104 [11834]105 [11835]106 [11836]107 [11837]108 [11838]109
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[11857]128 [11858]129 * Artikeln: [11859]1 * Auch wird er mit einem Feldgeschrei und Stimme des Erzengels, und mit der Posaune Gottes hernieder kommen vom Himmel, zu richten die Lebendigen und die Todten.: [11860]1 * Auf daß Er urschuldig unter dem weltlichen Richter verdammet würde, und uns damit von dem strengen Urtheil Gottes, das über uns ergehen sollte, erledigte.: [11861]1 * Auf daß ich sein eigen sei, und in seinem Reiche unter ihm lebe und ihm diene in ewiger Gerechtigkeit, Unschuld und Seligkeit;:
[11862]1 * Auf daß wir von der himmlichen Majestät Gottes nichts Irdisches gedenken, und von seiner Allmächtigkeit alle Nothdurft Leibes und der Seele gewarten.: [11863]1 * Aufgefahren gen Himmel, sitzet auf des l'aters Stuhle;: [11864]1 * Aus dem Fall und Ungehorsam unserer : [11865]1 * Aus dem Gesetz Gottes.: [11866]1 * 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.: [11867]1 * Aus diesen Herrn Jesum Christum warter wir, daß er kommen werde am Ende der Welt, als ein wahrer, gerechter Richter, der das wahre Urtheil über alles Fleisch, von ihm zum Urtheil auferweckt, fällen wird; die Frommen und Gläubigen wird er in den Himmel: [11868]1 * Bad der Wiedergeburt und Erneuerung des heiligen Geistes machet uns Gott selig, und wirket in uns solche Gerechtigkeit und Reinigung von Sünden, daß, wer in solchem Bund und Vertrauen bis an das Ende beharret, nicht verloren wird, sondern das ewige Leben hat.:
[11869]1 * Basel, 1536, am 26. März.: [11870]1 * CONFESSIO HELVETICA PRIOR (sive: [11871]1 * Christi auferwecket, wieder mit meiner Seele vereiniget, und dem herrlichen Leibe Christi gleichförmig werden soll.: [11872]1 * Christliche Visitations-Artikel: [11873]1 * 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.:
[11874]1 * 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: [11875]1 * Christus selbst ist allein das wahre und rechte Haupt und der Hirt seiner Kirche; derselbe giebt seiner Kirche Hirten und Lehrer, die aus seinem Befehl das Wort und das Amt der Schlüssel ordentlich und rechtmäßig, wie oben gemeldet, führen. Deßhalb wir diejenigen, die allein mit dem Namen Bischöfe sind, und das Haupt zu Rom weder bekennen, noch annehmen.: [11876]1 * Confessio odder Bekantnus des Glaubens etlicher Fürsten und Stedte: Uberantwort Kaiserlicher Majestet: zu Augspurg, Anno M.D.XXX.:
[11877]1 [11878]2 * Da alle Gewalt und Obrigkeit von Gott ist, so ist ihr höchstes und vornehmstes Amt, wenn sie nicht eine Tyrannin sein will, daß sie die wahre Ehre Gottes und den rechten Gottesdienst, mit Strafe und Ausrottung aller Gotteslästerung, schirme und fördere, und möglichen Fleiß anwende, daß sie dasjenige, was der Diener der Kirche und Verkündiger des Evangeliums aus dem Worte Gottes lehrt und vorträgt, fördere und vollstrecke. Damit aber solche Religion, wahrer Gottesdienst und Ehrbarkeit aufgehe und wachse, wird die Obrigkeit vornehmlich allen Fleiß dahin wenden, daß das lautre Wort Gottes der Gemeine treulich vorgetragen, und Niemand daran verhindert werde, daß die Schulen wohl eingerichtet, die gemeine Bürgerschaft wohl gelehret, fleißig unterrichtet und gestraft werde, daß man fleißig Sorge trage für die Diener der Kirche und die Armen in der Kirche, daß dieselben nach der Billigkeit und ziemlicher Rothdurft versehen werden; denn dazu sollen die Güter der Kirche dienen.: [11879]1 * Da siehe deinen Stand an nach den Zehn Geboten, ob du Vater, Mutter, Sohn, Tochter, Herr, Frau, Knecht seiest; ob du ungehorsam, untreu, unfleißig, zornig, unzüchtig, hitzog gewesen seiest; ob du Jemand Leide gethan habest mit Worten oder Werken; ob du gestohlen, versäumt, verwahrlost, Schaden gethan habest.: [11880]1 * Da unser Herr Christus spricht, Marci am letzten:: [11881]1 * Da unser Herr Christus spricht, Matthäi am letzten:: [11882]1 * 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.: [11883]1 * 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.: [11884]1 * 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.: [11885]1 * Daß Er unser Mittler ist, und mit seiner Unschuld und vollkommenen Heiligkeit meine Sünde, darin ich bin empfangen, vor Gottes Angesicht bedecket.: [11886]1 * 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.: [11887]1 * 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.: [11888]1 * 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.: [11889]1 * 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,: [11890]1 * 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.: [11891]1 * 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: [11892]1 * 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.: [11893]1 * 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.: [11894]1 * Daß ich in Christo vor Gott gerecht, und ein Erbe des ewigen Lebens bin.: [11895]1 * 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.: [11896]1 * 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.: [11897]1 * 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.: [11898]1 * 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.: [11899]1 * 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.: [11900]1 * 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: [11901]1 * Daß ich soll gewiß sein, solche Bitten sind dem Vater im Himmel angenehm und erhöret; denn er selbst hat uns geboten, also zu beten, und verheißen, daß er uns will erhören. Amen, Amen, das heißt, Ja, Ja, es soll also geschehen.: [11902]1 * 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.: [11903]1 * 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.: [11904]1 * Daß nicht allein meine Seele nach diesem Leben alsbald zu Christo, ihrem Haupt, genommen wird, sondern auch, daß dieß mein Fleisch, durch die Kraft: [11905]1 * Daß wir Gott in keinem Wege verbilden, noch auf irgend eine andere Weise, denn Er in seinem Wort befohlen hat, verehren sollen.:
[11906]1 * 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.:
[11907]1 * 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 : [11908]1 * 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.:
[11909]1 * Damit zu bezeugen, daß Er wahrhaftig gestorben sei.: [11910]1 * Darum bleibet er in mir und ich in ihm, und ich habe das ewige Leben, und er wird mich auferwecken am jüngsten Tage. Amen.:
[11911]1 * 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.: [11912]1 * Darum, weil Christus allein der ewige natürliche Sohn Gottes ist, wir aber um seinetwillen aus Gnaden zu Kindern Gottes angenommen sind.: [11913]1 * 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.: [11914]1 * 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.: [11915]1 * Darum, weil er uns selig macht von unsern Sünden, und weil bei keinem Andern einige Seligkeit zu suchen noch zu finden ist.:
[11916]1 * 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.: [11917]1 * Darum, weil sich Gott also in seinem Wort geoffenbaret hat, daß diese drei unterschiedlichen Personen der einige wahrhaftige ewige Gott sind.: [11918]1 * Darum, weil wegen der Gerechtigkeit und Wahrheit Gottes nicht anders für unsere Sünden möchte bezahlet werden, denn durch den Tod des Sohnes Gottes.: [11919]1 * 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: [11920]1 * Das Achte (Gobot).: [11921]1 * Das Achte Gebot.: [11922]1 * Das Allerhöchste und Vornehmste in diesem Amte ist, daß die Diener der Kirche Reue und Leid über die Sünde, Aenderung des Lebens und Verzeihung der Sünde predigen, und das Alles durch Christum; ferner, daß sie unaufhörlich für das Volk bitten, der Heiligen Schrift und dem Worte Gottes in Lesen und heiliger Betrachtung ernstlich und fleißig obliegen, mit dem Worte Gottes, als mit dem Schwerte des Geistes, in alle Wege den Teufel mit tödtlichem Hasse verfolgen und seine Kraft unterdrücken und schwächen, daß sie die gesunden Bürger Christi beschirmen, die bösen aber warnen, zurückdrängen und entfernen, und wenn sie in ihrem Frevel und ihren unverschämten Lastern die Kirche Christi wollten für und für ärgern und verwüsten, sollen sie durch diejenigen, die von den Dienern des Wortes und christlicher Obrigkeit dazu verordnet sind, ausgestoßen, oder auf andere fügliche und schickliche Weise gestraft und gebessert werden, bis sie ihren Irrthum bekennen, sich ändern und gesund werden; dann aber soll der Bürger Christi, der also ungesund und krank gewesen und ausgeschlossen ist, wieder in die Kirche aufgenommen : [11923]1 * Das Andere Gebot.: [11924]1 * Das Dritte (Gebot).: [11925]1 * Das Dritte Gebot.: [11926]1 * Das Erste (Gebot).: [11927]1 * Das Erste Gebot.: [11928]1 * Das Fünfte (Gebot).: [11929]1 * Das Fünfte Gebot.: [11930]1 * Das Neunte (Gebot).: [11931]1 * Das Neunte Gebot.: [11932]1 * Das Sacrament des Altars,: [11933]1 * Das Sakrament der heiligen Taufe: [11934]1 * Das Sechste (Gebot).: [11935]1 * Das Sechste Gebot.: [11936]1 * Das Siebente (Gebot).: [11937]1 * Das Siebente Gebot.: [11938]1 * Das Vaterunser,: [11939]1 * Das Vierte (Gebot).: [11940]1 * Das Vierte Gebot.: [11941]1 * Das Zehnte (Gebot).: [11942]1 * Das Zehnte Gebot.: [11943]1 * Das Zweite (Gebot).: [11944]1 * Das ist gewißlich wahr!: [11945]1 * Das ist mein Herr, der mich verlornen und verdammten Menschen erlöset hat, erworben, gewonnen, von allen Sünden, vom Tode und von der Gewalt des Teufels;: [11946]1 * Das zeigen uns diese Worte: Für euch gegeben und vergossen zur Vergebung der Sünden: [11947]1 * Deßhalb bekennen wir auch, daß die Diener der Kirche Mitarbeiter Gottes sind, wie sie der heilige Paulus nennt, durch die er seinen Gläubigen Erkenntniß seiner selbst und Vergebung der Sünden zutheilt und darbietet, die Menschen zu sich bekehrt, aufrichtet, :
[11948]1 * Deßhalb bekennen wir, daß die Sacramente nicht allein äußere Zeichen sind christlicher Gesellschaft, sondern wir bekennen sie für Zeichen göttlicher Gnade, durch welche die Diener der Kirche mit dem Herrn in der Absicht und zu dem Ende, wie er es uns selbst verheißt, anbietet und kräftiglich verschafft, wirken, jedoch, wie oben von den Dienern des Wortes gesagt ist, nämlich, daß alle heiligende und seligmachende Kraft Gott, dem Herrn, allein zugeschrieben wird.: [11949]1 * Deßhalb beschuldigt man uns sehr unbillig, daß wir auf die hohen Wahrzeichen wenig Werth legen; denn diese heiligen Zeichen und Sacramente sind heilige und ehrwürdige Dinge, da sie von Christo, dem hohen Priester, eingesetzt und gebraucht sind. So reichen sie in der Art, wie oben davon geredet ist, die geistlichen Dinge, die sie bedeuten, dar und bieten sie an. Sie geben von den geschehenen Dingen Zeugniß. Sie geben uns ein Bild und eine Erinnerung so hoher, heiliger Dinge, und mit einer besondern Aehnlichkeit der Dinge, die sie bedeuten, bringen sie ein großes und herrliches Licht in die heiligen, göttlichen Angelegenheiten. Ueberdieß geben sie etwas Hülfe und Unterstützung dem Glauben, und sind gleichsam ein Eid, mit dem sich die Gläubigen ihrem Haupte und der Kirche verpflichten und verbinden. So hoch und theuer halten wir die heiligen, hochbedeutenden Wahrzeichen; jedoch schreiben wir die lebendig : [11950]1 * Deßhalb können wir die Klöster und die unsaubere und unordentliche Keuschheit aller vermeinter Geistlichen und derselben faules und unnützes Leben, das etliche Leute aus unbegründetem Eifer eingesetzt und angeordnet haben, nicht loben, sondern verwerfen es als ein scheußliches und gräuliches Ding, von Menschen wider Gottes Ordnung erdichtet und erfunden.: [11951]1 * Deßhalb schreiben wir dem Menschen eine freie Willkür also zu, weil wir an uns selbst befinden, daß wir mit Wissen und Willen Gutes und Böses thun. Das Böse können wir von uns selbst thun, das Gute aber können wir weder annehmen, noch vollbringen, wir seien denn durch die Gnade Christi erleuchtet, erwecket und getrieben; denn Gott ist der, der in uns das Wollen und Vollbringen wirkt, nach seinem guten Willen; aus Gott ist unser Heil, aus uns aber ist nichts, als Sünde und Verdammniß.: [11952]1 * Deßhalb soll in aller evangelischen Lehre das das höchste und vornehmste Hauptstück sein, das in allen Predigten nachdrücklich getrieben und in die Herzen der Menschen eingedrückt werden soll, nämlich, daß wir allein durch die einige Barmherzigkeit Gottes und durch das Verdienst Christi erhalten und selig werden. Damit aber die Menschen verstehen, wie nothwendig ihnen Christus zum Heil und zur Seligkeit sei, soll man ihnen die Größe und Schwere der Sünde durch das Gesetz und den Tod Chrsti auf's Hellste und Klarste anzeigen, vorbilden und vor Augen stellen.: [11953]1 * Dein Reich komme.: [11954]1 * Dein Reich komme;: [11955]1 * Dein Wille geschehe auf Erden, wie im Himmel;: [11956]1 * Dein Wille geschehe, wie im Himmel, also auch auf Erden.: [11957]1 * Dem sei Ehre in der Gemeine, die in Christo Jesu ist, der allgemeinen beiligen christlichen Kirche, in Gemeinschaft der Heiligen, zu aller Zeit, und von Ewigkeit zu Ewigkeit. Amen:
[11958]1 * Den wird Jesus Christus einst beim Erwachen: [11959]1 * Denn dein ist das Reich, und die Kraft, und die Herrlichkeit in Ewigkeit;: [11960]1 * Denn er war der Herr, der Engel des Bundes, deß wir begehrten; der Herr und sein Geist hatten ihn gesandt, zu predigen das angenehme Jahr des Herrn.: [11961]1 * Der Dritte Artikel.: [11962]1 * Der Erste Artikel.: [11963]1 * Der Glaube,: [11964]1 * Der Heilige Geist wirket denselben in unsern Herzen durch die Predigt des heiligen Evangeliums, und bestätigt ihn durch den Brauch der heiligen Sacramente.: [11965]1 * Der Mensch, das vollkommenste Bild Gottes auf Erden, unter allen sichtbaren Geschöpfen das edelste und vornehmste, ist aus Leib und Seele zusammengesetzt; der Leib ist sterblich, die Seele unsterblich. Dieser Mensch, der von Gott recht und wohl geschaffen war, ist durch seine eigne Schuld in die Sünde gefallen, und hat das ganze menschliche Geschlecht mit sich in diesen Fall gezogen, und solchem Elend unterwürfig gemacht.: [11966]1 * Der Zeichen, die man Sacramente nennt, sind zwei, nämlich die Taufe und das Nachtmahl des Herrn. Diese Sacramente sind bedeutsame, heilige Zeichen hoher, heimlicher Dinge; sie sind aber nicht bloße und leere Zeichen, sondern bestehen in Zeichen und wesentlichen Dingen. Denn in der Taufe ist das Wasser das Zeichen; das Wesentliche aber und Geistliche ist die Wiedergeburt und die Aufnahme in das Volk Gottes. Im Nachtmahl oder Danksagung sind Brot und Wein Zeichen; das Wesentliche aber und Geistliche ist die Gemeinschaft des Leibes und Blutes Christi, das Heil, das am Kreuz erobert ist, und Vergebung der Sünden, welche wesentliche, unsichtbare und geistliche Dinge im Glauben empfangen werden, so wie die Zeichen leiblich, und in diesen geistlichen, wesentlichen Dingen besteht die ganze Kraft, Wirkung und Frucht der Sacramente.:
[11967]1 * Der Zweite Artikel.: [11968]1 * Der andere Artikel.: [11969]1 * Der dritte Artikel.: [11970]1 * Der dritte Theil.: [11971]1 * Der erste Artikel.: [11972]1 * Der erste Theil.: [11973]1 * Der unreine Geistliche nehme ein Weib.: [11974]1 * Der uns errettet hat von der Obrigkeit der Finsterniß, und hat uns versetzet in das Reich Seines lieben Sohnes;: [11975]1 * Der uns gesegnet hat mit allerlei geistlichem Segen in himmlischen Gütern durch Christum;: [11976]1 * Der vierte Artikel.: [11977]1 * Derselbe Glaube ist ein gewisser, fester, ja unbezweifelter Grund und eine Ergreifung aller der Dinge, die man von Gott hofft, welcher daraus die Liebe und demnach allerlei Tugenden und guter Werke Frucht wachsen macht. Und wiewohl die Frommen und Gläubigen sich in solchen Früchten des Glaubens ohne Unterlaß üben, so schreiben wir doch die Frommmachung und das erlangte Heil nicht solchen Werken, sondern nur der Gnade Gottes zu.: [11978]1 * Die Andere [Zweite] Bitte.: [11979]1 * Die Dritte Bitte.: [11980]1 * Die Erste Bitte.: [11981]1 * Die Fünfte Bitte.: [11982]1 * Die Geistlichen Ehe.: [11983]1 * Die Gnade unsers Herrn Jesu Christi, und die Liebe Gottes, und die Gemeinschaft des Heiligen Geistes, sei mit uns Allen.: [11984]1 * Die Macht, das Wort Gottes zu predigen und die Schäflein des Herrn zu weiden, welches eigentlich zu reden das Amt der Schlüssel ist, schreibt allen Menschen vor Eine Form zu leben, sie seien hoch oder niedern Standes. Dieß Ansehn soll, als ein Befehl Gottes, hoch, theuer und unverletzt sein; es soll auch Niemand diese Macht zur Verwaltung übertragen werden, er sei denn zuvor durch die göttliche Stimme und Wahl, durch diejenigen, die von der Kirche durch wohlerwogene Rathschläge als Ausschuß dazu bestimmt und erwählt sind, tauglich und geschickt dazu erfunden und erkannt.: [11985]1 * Die Predigt des heiligen Evangeliums, und die christliche Bußzucht, durch welche beide Stücke das Himmelreich den Gläubigen aufgeschlossen und den Ungläubigen zugeschlossen wird:: [11986]1 * Die Sechste Bitte.: [11987]1 * Die Siebente Bitte.: [11988]1 * Die Taufe ist nach der Einsetzung des Herrn ein Bad der Wiedergeburt, widergeberliche abweschung.: [11989]1 * Die Taufe ist nicht allein schlecht Wasser, fondern sie ist das Wasser in Gottes Gebot gefasset, und mit Gottes Wort verbunden.:
[11990]1 * Die Vierte Bitte.: [11991]1 * Die Zehn Gebote,: [11992]1 * 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.: [11993]1 * Die ganze biblische Schrift sieht allein darauf, daß der Mensch verstehe, daß ihm Gott günstig sei und wohlwolle, und daß er diese seine Gutwilligkeit durch Christum, seinen Sohn, dem : [11994]1 * Die heilige, göttliche, biblische Schrift, die da ist das Wort Gottes, von dem heiligen Geiste eingegeben, und durch die Propheten und Apostel der Welt vorgetragen, ist die allerälteste, vollkommenste und höchste Lehre, und begreift allein alles das, was zur wahren Erkenntniß, Liebe und Ehre Gottes, zu rechter, wahrer Frömmigkeit und Anrichtung eines frommen, ehrbaren und gottseligen Lebens dienet.: [11995]1 * Die reine und wahrhaftige Lehre unser Kirchen vom heiligen Nachtmahl:: [11996]1 * Die reine und wahrhaftige Lehre unserer Kirchen dieses Artikels von der Person Christi:: [11997]1 * Die reine und wahrhaftige Lehre unserer Kirchen von diesem Artikel.: [11998]1 * Die reine, wahrhaftige Lehre unserer Kirchen von diesem Artikel der heiligen Taufe:: [11999]1 * 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.: [12000]1 * Dieß Amt und dieser Dienst soll Niemand befohlen oder vertraut werden, er sei denn zuvor in der Heiligen Schrift und der Erkenntniß des Willens Gottes wohlberichtet, in Frömmigkeit und Unschuld des Lebens unsträflich, und im Fleiß und Ernst, die Ehre und den Namen Christi zu fördern, eifrig und inbrünstig erfunden und erkannt worden, nämlich durch die Diener und Vorsteher der Kirche; auch die, welche aus der christlichen Obrigkeit, als von der Kirche wegen, zu solchem Amt erwählt sind. Und weil dasselbe eine rechte, wahre Wahl Gottes ist, sollen sie durch das Urtheil der Kirche und Auflegung der Hände der Aelteren als billig und recht erkannt und angenommen werden.: [12001]1 * Dieß lehret uns Christus in einer: [12002]1 * Dies ist fast die Summa der Lehre, welche in unsern Kirchen zu rechtem christlichem Unterricht und Trost der Gewissen, auch zu Besserung der Gläubigen gepredigt und gelehret ist: [12003]1 * Diese Belohnung geschieht nicht aus Verdienst, sondern aus Gnaden.:
[12004]1 * Diese Erbsündeeerbsucht (Erbseuche).: [12005]1 * Diese heilige, göttliche Schrift soll nicht anders, als aus ihr selbst ausgelegt : [12006]1 * Diese nachbestimmten siebenundsechszig Artikel und Meinungen bekenne ich Huldrich Zwingly in der löblichen Stadt Zürich gepredigt zu haben aus Grund der Schrift, die theopneustos:
[12007]1 * Dieser Glaube, der sich nicht seiner Werke, wiewohl er unzählbare gute Werke wirft, sondern der Barmherzigkeit Gottes tröstet, ist der rechte, wahre Dienst, mit dem man Gott gefällt.: [12008]1 * Dieser Herr Christus, der Sohn des wahren, lebendigen Gottes, hat :
[12009]1 * Dieser Herr Christus, der den Tod, die Sünde und alle höllische Gewalt übenwonden und besiegt hat, ist unser Vorgänger, unser Führer und unser Haupt; er ist der rechte Hohepriester, der da sitzt zur Rechten Gottes, und unsre Sache überall beschirmt und führt, bis er uns zu dem Bilde, zu dem wir geschaffet sind, reformire und zurückbringe, und in die Gemeinschaft seines göttlichen Wesens einführe.: [12010]1 * Dieser Herr Christus, ein wahrer Sohn Gottes, wahrer Gott und Mensch, hat in der Zeit, die Gott von Ewigkeit dazu bestimmt hat, die wahre menschliche Natur, mit Leib und Seele angenommen, hat zwei unterschiedene, unvermischte Naturen in einer eingen unzertrennlichen Person, welche Annehmung menschlicher Natur darum geschehen ist, daß er uns, die todt waren, wieder lebendig und zu Miterben Gottes machte, weßhalb er auch unser Bruder geworden ist.:
[12011]1 * Dieser Herr Jesus, wie er allein unser Mittler, Fürsprecher, Opfer, Hoher Priester, Herr und König ist, also erkennen wir ihn allein, und glauben von ganzem Herzen, daß er allein unsre Versöhnung, unsre Erlösung, Heiligung, Bezahlung, Weisheit, Schirm und Rettung sei. Hier verwerfen wir alles das, was sich als Mittel, Opfer und Versöhnung unsers Lebens und Heils darstellt, und erkennen keines, als allein den Herrn Christum.: [12012]1 * Dieser hohen und heiligen Speise gebrauchen wir oft, daß wir, dadurch erinnert, den Tod und das Blut des gekreuzigten Christus mit den Augen des Glaubens erblicken, und unser Heil mit einem Vorgeschmack des himmlichen Wesens und mit einer wahren Empfindung des ewigen Lebens betrachten. : [12013]1 * 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.: [12014]1 * Dieweil denn allein der Glaube uns Christi und aller seiner Wohlthaten theilhaftig macht, woher kommt solcher Glaube?: [12015]1 * Dieweil nur ein einig göttlich Wesen ist, warum nennest du drei, den Vater, Sohn und heiligen Geist?: [12016]1 * Dieweil wir denn aus unserm Elend, ohne all unser Verdienst, aus Gnaden durch Christum erlöset sind, warum sollen wir gute Werke thun?: [12017]1 * 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?: [12018]1 * Dr. Martin Luther's: [12019]1 * 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.: [12020]1 * Du sollst deinen Vater und deine Mutter ehren, auf daß du lange lebest im Lande, das dir der Herr, dein Gott, giebt.: [12021]1 * Du sollst deinen Vater und deine Mutter ehren.: [12022]1 * Du sollst den Feiertag heiligen.: [12023]1 * Du sollst den Namen deines Gottes nicht unnützlich führen.:
[12024]1 * Du sollst den Namen des Herrn, deines Gottes, nicht mißbrauchen, denn der Herr wird den nicht ungestraft lassen, der seinen Namen mißbraucht.: [12025]1 * 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.: [12026]1 * Du sollst kein falsch Zeugniß reden wider deinen Nächsten.:
[12027]1 * Du sollst nicht andere Götter haben.: [12028]1 * Du sollst nicht begehren deines Nächsten Haus.: [12029]1 * Du sollst nicht begehren deines Nächsten Weib, Knecht, Magd, Vieh, oder was sein ist.: [12030]1 * Du sollst nicht ehebrechen.: [12031]1 [12032]2 * Du sollst nicht falsch Zeugniß reden wider deinen Nächsten.:
[12033]1 * Du sollst nicht stehlen.: [12034]1 [12035]2 * Du sollst nicht tödten.: [12036]1 [12037]2 * Durch Adam's Fall ist ganz verderbt: [12038]1 [12039]2 * Durch das Bad der Wiedergeburt und Erneuerung des heiligen Geistes, welchen er ausgegossen hat über uns reichlich durch Jesum Christum, unsern Heiland, auf daß wir durch desselben Gnade gerechtfertiget, Erben seien des ewigen Lebens, nach der Hoffnung. Das ist gewißlich wahr.: [12040]1 * Durch den heiligen Geist empfangen von Maria der Jungfrau; wie die Kinder Fleisch und Blut haben, ist er's gleichermaßen theilhaftig worden, geboren von einem Weibe;: [12041]1 * Ehre sei dem, der da ist die Auferstehung und das Leben!: [12042]1 * Ehre sei ihm in der Gemeine, die auf ihn wartet, und die um ihn her ist!: [12043]1 * Ein gemeine bekantnus des helgen waren und uralten Christlichen gloubens und unsern mittburgern und Christlichn: [12044]1 * Ein kurtze und gemeine bekantnuß des gloubens der kelchen so in einer Eidtgnoschafft das Evangelium Christi angenomen habend, allen glöbigen und fromen zu erwegen, zu beschatzn und zu urteilen dargestelt. 1 Pet. iii.: [12045]1 * Einen solchen, der ein wahrer und gerechter Mensch, und doch stärker denn alle Creaturen, das ist, zugleich wahrer Gott sei.:
[12046]1 * Enchiridion: Der Kleine Catechismus.: [12047]1 * Er redete, was er wußte, und zeugte, was er gesehen hatte; die ihn aufnahem, denen gab er Macht, Gottes Kinder zu werden.: [12048]1 * Er saget also:: [12049]1 * 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.: [12050]1 * Erstes Haupstück, Gebot: [12051]1 * 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 : [12052]1 * Erstlich, auf daß wir unser ganzes Leben lang unsere sündliche Art je länger je mehr erkennen, und [so viel]The words 'so viel:
[12053]1 * 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.: [12054]1 * 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.:
[12055]1 * 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.: [12056]1 * 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.: [12057]1 * 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.: [12058]1 * Es bedeutet, daß der alte Adam in uns durch tägliche Reue und Buße soll ersäufet werden, und sterben mit allen Sünden und bösen Lüsten; und : [12059]1 * Es heißt Vergebung der Sünden: [12060]1 * Es heißt nicht allein mit gläubigem Herzen das ganze Leiden und Sterben Christi annehmen, und dadurch Vergebung der Sünden und ewiges Leben: [12061]1 * Es ist der wahre Leib und Blut unfers Herrn Jesu Christi, unter dem Brot und Wein, uns Christen zu essen und zu trinken von Christo selbst eingesetzt.: [12062]1 * 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.: [12063]1 * 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.: [12064]1 * 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.: [12065]1 * Essen und Trinken thut's freilich nicht, sondern die Worte, so da stehen:: [12066]1 * Für [vor] Gott soll man aller Sünden sich schuldig geben, auch die wir : [12067]1 * Für euch gegeben und Vergossen zur Vergebung der Sünden.: [12068]1 * Fürbitte der Heiligen.: [12069]1 * Falsche und irrige Lehre der Calvinisten: [12070]1 [12071]2
[12072]3 * Falsche und irrige Lehre der Calvinisten : [12073]1 * Fasten und leiblich sich bereiten ist wohl eine feine äußerliche Zucht; aber der ist recht würdig und wohl geschickt, wer den Glauben hat an diese Worte: Für euch gegeben und vergossen zur Vergebung der Sünden.: [12074]1 * Frage 1.: [12075]1 * Frage 10.: [12076]1 * Frage 100.: [12077]1 * Frage 101.: [12078]1 * Frage 102.: [12079]1 * Frage 103.: [12080]1 * Frage 104.: [12081]1 * Frage 105.: [12082]1 * Frage 106.: [12083]1 * Frage 107.: [12084]1 * Frage 108.: [12085]1 * Frage 109.: [12086]1 * Frage 11.: [12087]1 * Frage 110.: [12088]1 * Frage 111.: [12089]1 * Frage 112.: [12090]1 * Frage 113.: [12091]1 * Frage 115.: [12092]1 * Frage 116.: [12093]1 * Frage 117.: [12094]1 * Frage 118.: [12095]1 * Frage 119.: [12096]1 * Frage 12.: [12097]1 * Frage 120.: [12098]1 * Frage 121.: [12099]1 * Frage 122.: [12100]1 * Frage 123.: [12101]1 * Frage 124.: [12102]1 * Frage 125.: [12103]1 * Frage 126.: [12104]1 * Frage 127.: [12105]1 * Frage 128.: [12106]1 * Frage 129.: [12107]1 * Frage 13.: [12108]1 * Frage 14.: [12109]1 * Frage 141.: [12110]1 * Frage 15.: [12111]1 * Frage 16.: [12112]1 * Frage 17.: [12113]1 * Frage 18.: [12114]1 * Frage 19.: [12115]1 * Frage 2.: [12116]1 * Frage 20.: [12117]1 * Frage 21.: [12118]1 * Frage 22.: [12119]1 * Frage 23.: [12120]1 * Frage 24.: [12121]1 * Frage 25.: [12122]1 * Frage 26.: [12123]1 * Frage 27.: [12124]1 * Frage 28.: [12125]1 * Frage 29.: [12126]1 * Frage 3.: [12127]1 * Frage 30.: [12128]1 * Frage 31.: [12129]1 * Frage 32.: [12130]1 * Frage 33.: [12131]1 * Frage 34.: [12132]1 * Frage 35.: [12133]1 * Frage 36.: [12134]1 * Frage 37.: [12135]1 * Frage 38.: [12136]1 * Frage 39.: [12137]1 * Frage 4.: [12138]1 * Frage 40.: [12139]1 * Frage 41.: [12140]1 * Frage 42.: [12141]1 * Frage 43.: [12142]1 * Frage 44.: [12143]1 * Frage 45.: [12144]1 * Frage 46.: [12145]1 * Frage 47.: [12146]1 * Frage 48.: [12147]1 * Frage 49.: [12148]1 * Frage 5.: [12149]1 * Frage 50.: [12150]1 * Frage 51.: [12151]1 * Frage 52.: [12152]1 * Frage 53.: [12153]1 * Frage 54.: [12154]1 * Frage 55.: [12155]1 * Frage 56.: [12156]1 * Frage 57.: [12157]1 * Frage 58.: [12158]1 * Frage 59.: [12159]1 * Frage 6.: [12160]1 * Frage 60.: [12161]1 * Frage 61.: [12162]1 * Frage 62.: [12163]1 * Frage 63.: [12164]1 * Frage 64.: [12165]1 * Frage 65.: [12166]1 * Frage 66.: [12167]1 * Frage 67.: [12168]1 * Frage 68.: [12169]1 * Frage 69.: [12170]1 * Frage 7.: [12171]1 * Frage 70.: [12172]1 * Frage 71.: [12173]1 * Frage 72.: [12174]1 * Frage 73.: [12175]1 * Frage 74.: [12176]1 * Frage 75.: [12177]1 * Frage 76.: [12178]1 * Frage 77.: [12179]1 * Frage 78.: [12180]1 * Frage 79.: [12181]1 * Frage 8.: [12182]1 * Frage 81.: [12183]1 * Frage 82.: [12184]1 * Frage 83.: [12185]1 * Frage 84.: [12186]1 * Frage 85.: [12187]1 * Frage 86.: [12188]1 * Frage 87.: [12189]1 * Frage 88.: [12190]1 * Frage 89.: [12191]1 * Frage 9.: [12192]1 * Frage 90.: [12193]1 * Frage 91.: [12194]1 * Frage 92.: [12195]1 * Frage 93.: [12196]1 * Frage 94.: [12197]1 * Frage 95.: [12198]1 * Frage 96.: [12199]1 * Frage 97.: [12200]1 * Frage 98.: [12201]1 * Frage 99.: [12202]1 * 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.: [12203]1 * Gehe in im Frieden.: [12204]1 * Geheiliget werde dein Name.: [12205]1 * Geheiliget werde dein Name;: [12206]1 * Gehet hin in alle Welt,The words in alle Welt: [12207]1 * Gehorsam vollbracht, den Christus für mich hat geleistet, wenn ich allein solche Wohlthat mit gläubigem Herzen annehme.: [12208]1 * Geistlichen Satzungen von ihrer Pracht, Rechthum, Ständen, Titeln und Gesetzen eine Ursache aller Unsinnigkeit sind, da sie mit dem Haupte nicht übereinstimmen.: [12209]1 * Gelübde der Reinigkeit.: [12210]1 * Gemeynsame.: [12211]1 * Gieb uns heute unser täglich Brot;: [12212]1 * Glauben denn die auch an den einigen Seligmacher Jesum, die ihre Seligkeit und Heil bei Heiligen, bei sich selbst, oder anderswo suchen?: [12213]1 * Glaubst du auch, daß meine Vergebung Gottes Vergebung sei?:
[12214]1 * Gleichwie er die ganze Christenheit auf Erden berufet, sammlet, erleuchtet, heiliget, und bei Jesu Christo erhält, im rechten einigen Glauben;: [12215]1 * Gleichwie er ist auferstanden vom Tode, lebet und regieret in Ewigkeit.: [12216]1 * Gott dräuet zu strafen Alle, die diese Gebote übertreten; darum sollen wir uns fürchten vor seinem Zorn, und nicht wider solche Gebote thun. Er verheißet aber Gnade und alles Gutes Allen, die solche Gebote halten; darum sollen wir ihn auch lieben und vertrauen, und gerne thun nach seinen Geboten.: [12217]1 * Gott giebt täglich Brot auch wohl ohne unsere Bitte, allen bösen Menschen; aber wir bitten in diesem Gebet, daß er uns erkennen lasse und mit Danksagung empfahen unser täglich Brot.: [12218]1 * 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.:
[12219]1 * 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.: [12220]1 * Gott redet alle diese Worte:: [12221]1 * 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.: [12222]1 * Gott sei dir gnädig, und stärke deinen Glauben. Amen.: [12223]1 * Gott versucht zwar niemand; aber wir bitten in diesem Gebet, daß uns Gott wolle behüten und erhalten, auf daß uns Der Teufel, die Welt und : [12224]1 * Gott will damit uns locken, daß wir glauben sollen, Er sei unser rechter Vater, und wir seine rechten Kinder, auf daß wir getrost und mit aller : [12225]1 * 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.:
[12226]1 * Gott will, daß seiner Gerechtigkeit genug geschehe; deßwegen müssen wir derselben entweder durch uns selbst, oder durch einen Andern vollkommene Bezahlung thun.: [12227]1 * Gottes Name ist zwar an ihm selbst heilig; aber wir bitten in diesem Gebet, daß er bei uns auch heilig werde.: [12228]1 * Gottes Reich kommt wohl ohne unser Gebet von ihm selbst; aber wir bitten in diesem Gebet, daß es auch zu uns komme.: [12229]1 * Gottes guter, gnädiger Wille geschieht wohl ohne unser Gebet; aber wir bitten in diesem Gebet, daß er auch bei uns geschehe.: [12230]1 * Gründliche, lautere, richtige und endliche Wiederholung : [12231]1 * Gut nicht nehmen, noch mit fälscher Waare oder Handel an uns bringen; sondern ihm sein Gut und Nahrung helfen bessern und behüten.: [12232]1 * Gute Werke.: [12233]1 * Hat denn Gott den Menschen also böse und verkehrt erschaffen?:
[12234]1 * Herzliche Freude in Gott durch Christum, und Lust und Liebe haben, nach dem Willen Gottes in allen guten Werken zu leben.: [12235]1 * Hier unternehme Keiner zu streiten mit Sophisterei oder Menschentand, sondern komme, die Schrift zum Richter zu haben (die Schrift athmet den Geist Gottes), damit man die Wahrheit entweder finde, oder, wenn sie gefunden ist, wie ich hoffe, behalte.:
[12236]1 * I. Alle, welche sagen, das Evangelium sei nichtsnüt.: [12237]1 * I. Daß Christus für alle Menschen gestorben, und als das Lamm Gottes der ganzen Welt Sünde getragen hat.: [12238]1 * I. Daß Christus nicht für alle Menschen, sondern alleine für die Auserwählten gestorben sei.: [12239]1 * I. Daß die Worte Christi: Nehmet und eßet, das ist mein Leib; trinket, das ist mein Blut,: [12240]1 * I. Daß nur eine: [12241]1 * I. Daß obgesetzte Worte Christi figürlicher Weise zu verstehen sein, und nicht, wie sie lauten.: [12242]1 * I. Die Taufe sei ein äußerlich Waßerbad, damit eine innerliche Abwaschung von Sünden alleine bedeutet werde.: [12243]1 * I. Die heilige christliche Kirche,Kilch.: [12244]1 * I. Erstlich, daß Gott Mensch ist und der Mensch Gott sei, das sei ein figürliche Rede.: [12245]1 * I. In Christo sind zwei unterschiedene Naturen, die göttliche:
[12246]1 * I. Von der heiligen Schrift.: [12247]1 * II. Daß Gott den meisten Theil der Menschen zum ewigen Verdammnis geschaffen, und wolle nicht haben, daß sie bekehret und selig werden.: [12248]1 * II. Daß Gott niemand zur Verdammniß geschaffen, sondern will, daß allen Menschen geholfen werde und sie zur Erkenntniß der Wahrheit kommen. Befiehlet allen, daß sie seinen Sohn Christum in dem Evangelio hören sollen, und verheißt dadurch Kraft und Wirkung des heiligen Geistes zur Bekehrung und Seligkeit.: [12249]1 * II. Daß die Menschheit mit der Gottheit nicht in der That und Wahrheit, sondern allein nach dem Namen und Worten Gemeinschaft habe.: [12250]1 * II. Daß im Abendmahl nur bloße Zeichen sein, aber der Leib Christi sei so weit von dem Brot, als der höchste Himmel von der Erden.:
[12251]1 * II. Daß im Sacrament zwei Dinge sind, gegeben und mit einander empfangen werden: ein irdisches,: [12252]1 * II. Die Kirche Christi macht nicht Gesetze und Gebote ohne Gottes Wort; deßhalb alle Menschensatzungen, die man Kirchengebote nennt, uns nicht weiter binden, als sie in Gottes Wort gegründet und geboten sind.: [12253]1 * II. Die Summe des Evangeliums ist, daß unser Herr Jesus Christus, wahrer Gottessohn, uns den Willen seines himmlischen Vaters kund gethan, und uns mit seiner Unschuld vom Tode erlöset und Gott versöhnet hat.: [12254]1 * II. Die Taufe wirke oder gebe nicht die Wiedergeburt, den Glauben, Gnade Gottes und Seligkeit, sondern bezeichne und versiegle alleine dieselbige.: [12255]1 * II. Diese beide Naturen sind persönlich: [12256]1 * II. Durch die Taufe als das : [12257]1 * II. Von Auslegung der Schrift.: [12258]1 * III. Alle, die in Christum Jesum getauft sind, die sind in seinen Tod getauft, und durch die Taufe mit ihm in seinen Tod begraben, und haben Christum angezogen.: [12259]1 * III. Christus ist unsre einige Weisheit, Gerechtigkeit, Erlösung und Bezahlung für aller Welt Sünde; deßhalb ein anderes Verdienst der Seligkeit und Genugthuung für die Sünde bekennen, ist Christum verleugnen.: [12260]1 * III. Daß Christus allda gegenwärtig sei nur mit seiner Kraft und Wirkung, und nicht mit seinem Leibe; gleichwie die Sonne mit ihrem Scheine und Wirkung hiernieden auf Erden gegenwärtig und kräftig ist, aber die Sonne selbst ist droben im Himmel.: [12261]1 * III. Daß Gott unmüglich sei mit aller seiner Allmacht zu verschaffen, daß Christi natürlicher Leib auf einmal mehr denn an Einem Orte sei.: [12262]1 * III. Daß die Auserwählten und Neugebornen nicht können den Glauben und heiligen Geist verlieren und verdammt werden, wenn sie gleich allerlei große Sünde und Laster begehen.: [12263]1 * III. Daß solches hiernieden auf Erden geschicht, und nicht droben im Himmel.: [12264]1 * III. Daß viele Menschen durch ihre eigene Schuld verdammt werden, die entweder das Evangelium von Christo nicht hören wollen oder aus der Gnade wieder ausfallen, durch Irrthum wider das Fundament oder durch Sünde wider das Gewißen.: [12265]1 * III. Daher ist Christus der alleinige Weg zur Seligkeit Aller, die je waren, sind und sein werden.: [12266]1 * III. Nicht alle, die mit Waßer getauft werden, erlangen hiemit die Gnade Christi oder Gabe des Glaubens, sondern allein die Auserwählten.: [12267]1 * III. Um dieser persönlichen Vereinigung willen wird recht gesagt, ist auch in der That und Wahrheit also, daß Gott Mensch: [12268]1 * III. Von den alten Lehrern.: [12269]1 * IV. Daß Christus nach seiner Menschheit durch sein Erhöhung allein erschaffene Gaben und gemeßene Gewalt empfangen habe, und nicht alles wiße und vermöge.: [12270]1 * IV. Daß alle Sünder, so Buße thun, zu Gnaden angenommen, und keiner ausgeschloßen werde, wenn seine Sünden gleich blutroth wären. Sintemal Gottes Barmherzigkeit viel größer ist denn aller Welt Sünde, und Gott sich aller seiner Werke erbarmet.: [12271]1 * IV. Daß der Leib und das Blut Christi wesentlich und leiblich in dem Brote der Danksagung empfangen wird, kann mit biblischer Schrift nicht bewiesen werden.: [12272]1 * IV. Daß es der rechte natürliche Leib Christi sei: [12273]1 * IV. Daß es ein typicum corpus, ein figürlicher Leib sei, der nur bedeutet und fürgebildet werde.: [12274]1 * IV. Die Taufe ist das Bad der Wiedergeburt, darum, daß in derselben wir von neuem geboren, und mit dem Geist der Kindheit versiegelt und begnadet werden.: [12275]1 * IV. Die Wiedergeburt geschehe nicht in und bei der Taufe, sondern erst hernacher bei erwachsenen Jahren, in etlichen auch wol gar im Alter.: [12276]1 * IV. Die, so nicht erwählet sind, müßen verdammet werden, und können nicht zur Seligkeit kommen, wenn sie gleich tausendmal getauft würden und täglich zum Abendmahl giengen, auch so heilig und unsträflich lebten, als es immer möglich.: [12277]1 * IV. Durch diese persönliche Vereinigung und darauf erfolgte Erhöhung ist Christus nach dem Fleisch: [12278]1 * IV. Von Menschenlehren.: [12279]1 * IV. Wer eine andere Thür sucht : [12280]1 * IX. Die heilige Ehe ist in der Schrift keinem Stande verboten, sondern, Hurerei und Unkeuschheit zu vermeiden, allen Ständen geboten.: [12281]1 * IX. Von der freien Willkür, die man den freien Willen nennt.:
[12282]1 * IX. Zum andern, daß, wie die leiblichen Glieder ohne LeitungVerwalten.: [12283]1 * Ich armer Sünder bekenne mich vor Gott aller Sündem schuldig; insonderheit bekenne ich vor euch, daß ich ein Knecht, Magd, etc. bin; aber ich diene leider untreulich meinem Herrn: denn da und da habe ich nicht gethan, : [12284]1 * Ich begehre, aufgelöst und bei Christo zu sein, welches auch viel besser wäre: ich werde den Tod nicht schmecken ewiglich, und entgegen kommen zur Auferstehung der Todten; denn meine Hütte, die ich ablege, das Korn der l'erwesung, wird anziehen die Unverweslichkeit: das Fleisch ruhet in Hoffnung;: [12285]1 * Ich bin der Herr, den Gott, der Ich dich aus Aegyptenland, aus dem Diensthause, geführet habe. Du sollst keine anderen Götter vor Mir haben.: [12286]1 * Ich der HERR: [12287]1 * Ich glaube an Gott den Vater allmächtigen, Schöpfer Himmels und der Erden.: [12288]1 * Ich glaube an Gott, den l'ater unsers Herrn Jesu Christi, der uns erwählet hat durch denselbigen, ehe der Welt Grund geleget war;:
[12289]1 * Ich glaube an den Einigen Gott, l'ater, Sohn, und heiligen Geist, der alle Dinge geschaffen hat durch Jesum Christ, und war in Christo, und versöhnte die Welt mit ihm selber.: [12290]1 * Ich glaube an den Namen des Eingebornen Sohnes Gottes, durch welchen alle Dinge sind, und wir durch ihn.: [12291]1 * Ich glaube an den heiligen Geist, der vom l'ater ausgehet, und den uns unser Herr Jesus Christus gesandt hat, nach seinem Hingange, daß er ewiglich bei uns bleibe;: [12292]1 * Ich glaube an den heiligen Geist, eine heilige christlicheLuther omitted the word Catholic: [12293]1 * Ich glaube in Gott Vater, den Allmächtigen, Schöpfer Himmels und der Erden.: [12294]1 * 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.: [12295]1 * Ich glaube, daß Jesus Christus, wahrhaftiger Gott vom Vater in Ewigkeit geboren und auch wahrhaftiger Mensch von der Jungfrau Maria geboren, sei mein HERR: [12296]1 * Ich glaube, daß er Fleisch ward und wohnete unter uns; und nahm Knechtsgestalt an:: [12297]1 * Ich glaube, daß ich durch die heilige Taufe, welche ist das Bad der Wiedergeburt und Erneuerung des heiligen Geistes, der Gemeine Jesu Christi einverleibt worden bin, welche er geliebet hat, und hat sich selbst für sie gegeben, auf daß er sie heiligte, und hat sie gereiniget durch das Wasserbad im Wort. Amen.: [12298]1 * Ich glaube, daß ich nicht aus eigener Vernunft noch Kraft an Jesum Christ meinen Herrn glauben oder zu ihm kommen kann; sondern der heilige Geist hat mich durchs Evangelium berufen, mit seinen Gaben erleuchtet, im rechten Glauben geheiliget und erhalten; gleichwie er die ganze Christenheit auf Erden berufet, sammlet, erleuchtet, heiliget, und bei Jesu Christo erhält im rechten einigen Glauben; in welcher Christenheit er mir und allen Gläubigen täglich alle Sünden reichlich vergiebt; und am jüngsten Tage mich und alle Todten auferwecken wird, und mir sammt allen Gläubigen in Christo ein ewiges Leben geben wird. Das ist gewißlich wahr.: [12299]1 * Ich glaube, daß ich nicht aus eigener l'ernunft noch Kraft an Jesum Christum, meinen Herrn, glauben oder zu ihm kommen kann;: [12300]1 * Ich glaube, daß mich Gott geschaffen hat sammt allen Creaturen, mir Leib und Seele, Augen, Ohren und alle Glieder, Vernunft und alle Sinne gegeben hat und noch erhält; dazu Kleider und Schuh, Essen und Trinken, Haus und Hof, Weib und Kind, Acker, Vieh und alle Güter; mit aller Nothdurft und Nahrung dieses Leibes und Lebens reichlich und täglich versorget, wider alle Fährlichkeit beschirmet, und vor allem Uebel behütet und bewahret; und das alles aus lauter väterlicher, göttlicher Güte und Barmherzigkeit, ohne alle mein Verdienst und Würdigkeit; deß alles ich ihm zu danken und zu loben, und dafür zu dienen und gehorsam zu sein schuldig bin. Das ist gewißlich wahr.: [12301]1 * Ich glaube, daß unsre Brüder und Schwestern, so sie im Herrn entschlafen sind, zur oberen Gemeine gefahren und eingegangen sind in ihres Herrn Freude; der Leib ist hier begraben:: [12302]1 * 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. : [12303]1 * 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.: [12304]1 * In diesem heiligen Bade taufen wir unsre Kinder darum, weil es unbillig wäre, daß wir diejenigen, die von uns, einem Volke Gottes, geboren sind, der Gemeinschaft des Volkes Gottes sollten berauben, die doch durch das göttliche Wort dazu bestimmt und diejenigen sind, von denen man vermuthen soll, sie seien von Gott erwählt.:
[12305]1 * In dieser Gemeinschaft der Gläubigen : [12306]1 * In drei Theile: Der erste ist von Gott dem Vater: [12307]1 * In welcher Christenheit er mir und allen Gläubigen täglich alle Sünden reichlich vergiebt.: [12308]1 * In wie viel Stücken stehet die wahrhaftige Buße oder Bekehrung des Menschen?: [12309]1 * In zwei Stücken: in Absterbung des alten, und Auferstehung des neuen Menschen.: [12310]1 * 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.: [12311]1 * Insonderheit bekenne ich für [vor] euch, daß ich mein Kind und Gesinde, Weib nicht treulich gezogen habe zu Gottes Ehren; ich habe geflucht, böse Erempel mit unzüchtigen Worten und Werken gegeben, meinem Nachbar Schaden gethan, übel nachgeredet, zu theuer verkauft, falsche und nicht ganze Waare gegeben.: [12312]1 * Insonderheit bekenne ich, daß ich einmal geflucht; item, einmal unhübsch mit Worten gewesen, einmal dies N. versäurnt habe, Etc.:
[12313]1 * Ist denn Christus nicht bei uns bis an's Ende der Welt, wie Er uns verhießen hat?: [12314]1 * Ist denn Gott nicht auch barmherzig?: [12315]1 * Ist denn das äußerliche Wasserbad die Abwaschung der Sünden selbst?: [12316]1 * 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?: [12317]1 * Ist durch oben gemeldeter Städte Boten bestätigt und einhellig angenommen.: [12318]1 * Ist es etwas mehr, daß Er ist gekreuziget: [12319]1 * Ist's aber damit genug, daß wir unsern Nächsten, wie gemeldet, nicht tödten?: [12320]1 * 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.:
[12321]1 * 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.: [12322]1 * Ja, lieber Herr.: [12323]1 * 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.: [12324]1 * 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.: [12325]1 * Ja: es sei denn, daß wir durch den Geist Gottes wiedergeboren werden.: [12326]1 * 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.: [12327]1 * Jarzyt.: [12328]1 * Können aber die, so zu Gott bekehret sind, solche Gebote vollkommen halten?: [12329]1 * Können denn die nicht selig werden, die sich von ihrem undankbaren, unbußfertigen Wandel zu Gott nicht bekehren?: [12330]1 * Können wir aber durch uns selbst Bezahlung thun?: [12331]1 * Kann aber irgend eine bloße Creatur für uns bezahlen?: [12332]1 * Kannst du dieß Alles vollkommen halten?: [12333]1 * Keineswegs; denn, wie die Schrift sagt: Kein Unkeuscher, Abgöttischer, Ehebrecher, Dieb, Geiziger, Trunkenbold, Lästerer, Räuber und dergleichen, wird das Reich Gottes erben.: [12334]1 * Komm, komm doch, komm!: [12335]1 * Kurpfälzischen Kirchenordnung: [12336]1 * Kutten-Kleidung, Zeichen, etc.: [12337]1 * L. Gott läßt allein die Sünden nach, durch Christum Jesum, seinen Sohn, unsern Herrn allein.: [12338]1 * LI. Wer solches der Creatur beilegt, zugibt.: [12339]1 * LII. Darum die Beichte, die dem Priester oder dem Nächsten geschieht, nicht für ein Nachlassen der Sünde, sondern für ein um Rathfragenrathforschung.: [12340]1 * LIII. Aufgelegte Bußwerke kommen von menschlichen Rathschlägen (ausgenommen der Bann), nehmen die Sünde nicht hinweg, werden aufgelegt Andern zu einem Schrecken.: [12341]1 * LIV. Christus hat alle unsre Schmerzen und Arbeit getragen. Wer nun den Bußwerken beilegt, was allein Christi ist, der irrt und schmähet Gott.: [12342]1 * LIX. Und je weniger uns Gott hat davon wissen lassen, desto weniger sollen wir davon zu wissen versuchen.: [12343]1 * LV. Wer einerlei Sünde dem reuigen Menschen nachzulassen sich weigerte, wäre nicht an Gottes, noch Petri, sondern an des Teufels Statt.: [12344]1 * LVI. Wer etliche Sünden allein um Geldes willen nachläßt, ist Simon's und Bileam's Gesell und des Teufels eigentlicher Bote.:
[12345]1 * LVII. Die wahre heilige Schrift weiß von keinem Fegfeuer nach dieser Zeit.: [12346]1 * LVIII. Das Urtheil über die Abgeschiedenen ist allein Gott bekannt.: [12347]1 * LX. Wenn der Mensch, für die Verstorbenen besorgt, Gott anruft, ihnen Gnade zu beweisen, das verwerfe ich nicht; doch davon die Zeit bestimmen (sieben Jahre um eine Todsünde), und um Gewinnes willen lügen, ist nicht menschlich, sondern teuflisch.: [12348]1 * LXI. Von dem Character (der Weihe), den die Priester in der letzten Zeit ersonnen haben, seind ynnen worden.: [12349]1 * LXII. Sie erkennt auch keine Priester, als die das Gotteswort verkündigen.: [12350]1 * LXIII. Denen heißt sie Ehre erbieten, : [12351]1 * LXIV. Alle, die ihren Irrthum erkennen, soll man nichts lassen entgelten, sondern sie in Frieden sterben lassen, und hernach das der Kirche gewidmete Gut christlich verwalten.: [12352]1 * LXV. Die sich [ihren Irrthum] nicht erkennen wollen, mit denen wird Gott wohl handeln; darum man ihren Leibern keine Gewalt anthun soll, es wäre denn, daß sie so ungebührlich verführen, daß man das nicht unterlassen könnte.: [12353]1 * LXVI. Es sollen alle geistlichen Vorgesetzten sich sogleich herablassen, und einzig das Kreuz Christi, nicht die Kisten aufrichten, oder sie gehen unter; die Art steht am Baum.: [12354]1 * LXVII. Wenn Jemand begehrte, ein Gespräch mit mir zu haben von Zinsen, Zehenten, ungetauften Kindern, von der Firmelung, entbiete ich mich willig, zu antworten.: [12355]1 * Laß dich nicht gelüsten deines Nächsten Hauses; laß dich nicht gelüsten deines Nächsten Weibes,: [12356]1 * Laienbibel: [12357]1 * Lebens durch das Amt der Schlüssel auszuschließen.: [12358]1 * 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.:
[12359]1 * Lieber stelle mir eine kurze Weise zu beichten. Antwort:: [12360]1 * Litaney am Ostermorgen.: [12361]1 * Mögen aber nicht die Bilder als der Laien Bücher in den Kirchen geduldet werden?: [12362]1 * Macht aber diese Lehre nicht sorglose und verruchte Leute?:
[12363]1 * Mag man aber auch gottselig bei dem Namen Gottes einen Eid schwören?: [12364]1 * Mag man auch bei den Heiligen, oder andern Creaturen einen Eid schwören?: [12365]1 * 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.: [12366]1 * Menschlich Natur und Wesen.: [12367]1 [12368]2 * Merck Bapst.: [12369]1 * Mit dieser geistlichen, lebendig machenden, inneren Speise werden wir mit unausprechlicher Süßigkeit ergötzt und erquickt, und mit hoher Freude erfüllt, daß wir in dem Tode Christi unser Leben finden. Deßhalb wir ganz und gar vor Freude in unserm Herzen frohlocken, und mit allen unsern Kräften desto mehr für eine so theure und hohe Wohlthat, die er uns bewiesen hat, uns in Danksagung ergießen.: [12370]1 * 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.: [12371]1 * 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.: [12372]1 * Mit nichten: sondern wir machen auch die Schuld noch täglich größer.: [12373]1 * 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.: [12374]1 * 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.: [12375]1 * Nein: denn ein rechtmäßiger Eid: [12376]1 * Nein: denn erstlich will Gott an keiner andern Creatur strafen, was der : [12377]1 * Nein: denn es unmöglich ist, daß die, so Christo durch wahren Glauben sind eingepflanzet, nicht Frucht der Dankbarkeit sollen bringen.: [12378]1 * 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: [12379]1 * Nein: denn ich bin von Natur geneigt, Gott und meinen Nächsten zu hassen.: [12380]1 * 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.: [12381]1 * 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.: [12382]1 * 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,See here the critical note in my German edition, p. 5.: [12383]1 * Nein: sondern allein diejenigen, die durch wahren Glauben ihm werden einverleibt, und alle seine Wohlthaten annehmen.: [12384]1 * 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.: [12385]1 * 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.: [12386]1 * Nein; denn allein das Blut Jesu Christi, und der Heilige Geist reiniget uns von allen Sünden.: [12387]1 * 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.: [12388]1 * 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.: [12389]1 * Nicht mit Gold oder Silber, sondern mit seinem heiligen theuren Blute und mit seinem unschuldigen Leiden und Sterben;: [12390]1 * Orden und Secten.: [12391]1 * Pfuch der schand!: [12392]1 * Römische Geschwindigkeit.: [12393]1 * Redet doch dieß Gebot allein vom Tödten.: [12394]1 * Sünde hat das ganze menschliche Geschlecht so durchdrungen, und hat es so verwüstet und vergiftet, daß dem Menschen, der ein Kind des Zornes und ein Feind Gottes geworden war, Niemand als Gott durch Christum helfen oder ihn wiederherstellen konnte, und was in ihm Gutes übrig geblieben ist, das wird durch tägliche Mängel und Gebrechen [prästen] für und für geschwächt; so daß es noch ärger wird; denn die Kraft der Sünde un des Gebrechens [prästen] in uns ist so mächtig, daß weder die Vernunft dem, was sie erkannt, nachkommen, noch der Verstand das göttliche Fünklein pflanzen und weiterbringen kann.: [12395]1 * S. Paulus zu den Römern am sechsten spricht:: [12396]1 * Sehet! das ist Gottes Lamm, das der Welt Sünde getragen hat: gelitten unter Pontio Pilato, gekreuziget, gestorben und begraben; ist im Geiste hingegangen, und hat geprediget den Geistern im Gefängniß;: [12397]1 * Sein' Augen, seinen Mund: [12398]1 * Sich die Sünde von Herzen lassen leid sein, und dieselbe je länger je mehr hassen und fliehen.: [12399]1 * Sie wirkt Vergebung der Sünden, erlöset vom Tode und Teufel, und giebt die ewige Seligkeit Allen, die es glauben, wie die Worte und Verheißungen Gottes lauten.: [12400]1 * Sind den beide, das Wort und die Sacramente, dahin gerichtet, daß sie unsern Glauben: [12401]1 * Sind wir aber dermaßen verderbt, daß wir ganz und gar untüchtig sind zu einigem Guten und geneigt zu allem Bösen?: [12402]1 * So schreiben die heiligen Evangelisten, Matthäus, Markus, Lukas--und S. Paulus: : [12403]1 * Solche hohe und große Wohlthaten göttlicher Gnade und die wahre Heiligung des Geistes Gottes erlangen wir nicht durch unsre Verdienste oder Kräfte, sondern durch den Glauben, der eine lautere Gabe und Geschenk Gottes ist.: [12404]1 * Solcher Obergewalt sollen wir Alle, obwohl wir in Christo frei sind, mit Leib, Hab und Gut gehorsam und gewärtig sein, und mit Liebe von Herzen und aus Glauben uns ihr unterthänig beweisen, Treue und Eid thun und leisten, wenn ihr Geheiß und Gebot nicht offenbar wider den ist, um deß willen wir ihr Ehre anthun und gehorsam sind.: [12405]1 * Soll man auch die jungen Kinder taufen?: [12406]1 * Soll man denn gar kein Bildniß machen?: [12407]1 * Sollen aber zu diesem Abendmahl auch zugelassen werden, die sich mit ihrem Bekenntniß und Leben als Ungläubige und Gottlose erzeigen?: [12408]1 * Sondern daß mich der heilige Geist durch's Evangelium berufet, mit seinen Gaben erleuchtet, im rechten Glauben heiliget und erhält;:
[12409]1 * Sondern erlöse uns von dem Uebel.: [12410]1 * Spaltung und Schisma, das sie doch billig sollen verhüten helfen:
[12411]1 * Speise-Verbot.: [12412]1 * Steinen, die auf diesen lebendigen Felsen gebauet sind, eine heilige, allgemeine Kirche, die Gemeinschaft und Versammlung aller Heiligen, die Christi Braut und Gemahl ist, welche er durch sein Blut reinige, und endlich dem Vater ohne Tadel ganz unbefleckt darstelle, gebaut und versammelt werde.: [12413]1 * 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.:
[12414]1 * Summarischer: [12415]1 * Taufe das Bad der Wiedergeburt und die Abwaschung der Sünden?:
[12416]1 * Taufe nicht mitgetheilet werden.: [12417]1 * Thut denn Gott dem Menschen nicht Unrecht, daß er in seinem Gesetz von ihm fordert, was er nicht thun kann?: [12418]1 * 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.: [12419]1 * Ueber diese nachfolgenden Schlußreden wollen wir, Franciscus Kolb:
[12420]1 * Und an Geberden wie ein Mensch erfunden; ist versucht worden allenthalben, gleich wie wir, doch ohne Sünde:: [12421]1 * Und an Jesum Christum, seinen einigen Sohn, unsern HERRN: [12422]1 * Und auch dich, du sterbendes Gebeine, wird Gott lebendig machen, um deßwillen, daß sein Geist in dir gewohnet hat.: [12423]1 * Und daß er Alles in Allem wirke, und theile einem Jeglichen mit, nachdem er will.: [12424]1 * Und damit wir eine vollkommne Hoffnung und Vertrauen unsers unsterblichen Lebens haben möchten, hat er sein Fleisch, das vom Tode zum Leben wieder auferweckt, zur Rechten seines allmächtigen Vaters gesetzt.: [12425]1 * Und dieser Brauch ist lange Zeit in der Kirchen blieben, wie man durch: [12426]1 * Und führe uns nicht in Versuchung, sondern erlöse uns vom Bösen;:
[12427]1 * Und führe uns nicht in Versuchung.: [12428]1 * Und hat uns tüchtig gemacht zu dem Erbtheil der Heiligen im Licht, da Er uns verordnet hat zur Kindschaft gegen ihn selbst durch Jesum Christ, nach dem Wohlgefallen seines Willens, zu Lobe seiner herrlichen Gnade, durch welche er uns hat angenehm gemacht in dem Geliebten.: [12429]1 * 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.: [12430]1 * Und uns mit der vollendeten Gemeine, und insonderheit mit deinen dieses Jahr über heimberufenen Dienern und Dienerinnen, in ewiger Gemeinschaft erhalten, und dereinst bei dir zusammen ausruhen lassen von unsrer Arbeit.: [12431]1 * Und verlasse [vergieb] uns unsre Schuld, als wir verlassen [vergeben] unsern Schuldigern: [12432]1 * Und wiewohl diese Kirche und Versammlung Christi allein den Augen Gottes offen und bekannt ist, so wird sie doch durch äußere Zeichen, Gebräuche und Ordnungen, die von Christo selbst eingesetzt und geordnet sind, und durch das Wort Gottes, als durch eine allgemeine, öffentliche und ordentliche Zucht, nicht allein gesehen und erkannt, sondern auch also gesammelt und gebaut, daß zu dieser Kirche Neimand (ordentlich zu reden und ohne besondre von Gott geoffenbarte Freiheit) ohne diese Dinge gezählt wird.: [12433]1 * Unser HERR: [12434]1 * Unser Herr Jesus Christus: [12435]1 * Unser Tod ist nicht eine Bezahlung für unsere Sünde, sondern nur eine: [12436]1 * Unser Vater, der du bist in den Himmeln:The plural form 'Himmeln,:
[12437]1 * Unser täglich Brot gieb uns heute.: [12438]1 * V. Daß Christus nach seiner Menschheit abwesend regiere, gleichwie der König in Hispanien über die neuen Inseln regieret.: [12439]1 * V. Daß der Leib und Blut Christi nicht nur mit dem Glauben geistlich: [12440]1 * V. Daß er allein mit dem Glauben, welcher sich hinauf in den Himmel schwinget, und nicht mündlich empfangen werde.: [12441]1 * V. Daher Alle, die andere Lehre dem Evangelium gleich oder höher achten, messent.: [12442]1 * V. Die Messe, wie sie jetzt im Gebrauch ist, darin man Christum Gott dem Vater für die Sünden der Lebenden Todten aufopfere, ist der Schrift zuwider, dem allerheiligsten Opfer, Leiden und Sterben Christi eine Lästerung, und um der Mißbräuche willen ein Gräuel vor Gott.: [12443]1 * V. Die Seligkeit hange nicht an der Taufe, daher denn auch die Nothtaufe in der Kirchen nicht soll gestattet werden, sondern wenn man den Kirchendienst nicht haben mag, soll das Kindlein immer ohne Taufe sterben.: [12444]1 * V. Es sei denn, daß jemand geboren werde aus dem Wasser und Geist, so kann er nicht in das Reich Gottes kommen. Doch ist der Nothfall hiemit nicht gemeinet.: [12445]1 * V. Was der Zweck der heiligen Schrift sei, und worauf sie zuletzt hinweise.: [12446]1 * VI. Daß die mündliche Nießung des Leibes und Blutes Christi nicht allein von den Würdigen: [12447]1 * VI. Daß ein verdammliche Abgötterei sei, wann man das Vertrauen und den Glauben des Herzens auf Christum nicht allein nach seiner Gottheit, sondern auch nach seiner Menschheit setzet, und die Ehre der Anrufung darauf richtet.: [12448]1 * VI. Daß ihn alleine die Würdigen empfahen; die Unwürdigen aber, so solchen Glauben nicht haben, der hinauf in den Himmel steigen kann, nichts denn Brot und Wein empfahen.: [12449]1 * VI. Denn Christus Jesus ist der Wegführer und Hauptmann, dem ganzen: [12450]1 * VI. Der Christen Kinder sind heilig für die Taufe und von Mutterleibe an, ja noch in ihrer Mutter Leib in dem Bunde des ewigen Lebens; sonst könnte ihnen die heilige: [12451]1 * VI. Von Gott.: [12452]1 * VI. Was vom Fleisch geboren ist, das ist Fleisch, und von Natur sind wir alle Kinder des Zornes Gottes; denn aus sündlichem Samen sind wir gezeuget und in Sünden werden wir alle empfangen.:
[12453]1 * VI. Wie Christus allein für uns gestorben ist, so soll er, als alleiniger Mittler und Fürsprecher zwischen Gott dem Vater und uns Gläubigen, angerufen werden. Deßhalb ist das Anrufen aller andern Mittler und Fürsprecher außerhalb dieser Zeit ohne Grund der Schrift vorgeschrieben.: [12454]1 * VII. Daß er ein ewiges Heil und Haupt sei aller Gläubigen, die sein LeibLeichnam.: [12455]1 * VII. Nach dieser Zeit wird kein Fegefeuer in der Schrift gefunden. Deßhalb sind alle Todtendienste, als Vigilien, Seelenmessen, Septimen, Trigesimen,Tryßgost: [12456]1 * VII. Von dem Menschen.: [12457]1 * VIII. Bilder machen zur Verehrung ist wider Gottes Wort des Neuen und Alten Testaments. Deßhalb sind sie abzuthun, wo sie mit Gefahr der Verehrung aufgestellt sind.: [12458]1 * VIII. DarausUss dem.: [12459]1 * VIII. Von der Erbsünde.: [12460]1 * Vater unser,Luther, in his Catechism, retained the old form (Paternoster: [12461]1 * Vater! habe uns lieb, darum, daß wir deinen Sohn lieben, und glauben, daß er von dir ausgegangen ist.: [12462]1 * Vater! verkläre deinen Namen!: [12463]1 * Verbietet Gott in diesem Gebot nichts mehr denn Ehebruch und dergleichen Schanden?: [12464]1 * Verdienen aber unsere guten Werke nichts, so sie doch Gott in diesem und dem zukünftigen Leben will belohnen?: [12465]1 * Vergieb uns unsere Schulden, wie auch wir vergeben unseren Schuldigern;: [12466]1 * Versammlung aller Gläubigen: [12467]1 * Vieh, Geld, Gut, fromm Gemahl, fromme Kinder, fromm Gesinde, fromme und treue Oberherren, gut Regiment, gut Wetter, Friede, Gesundheit, Zucht, Ehre, gute Freunde, getreue Nachbarn, und deßgleichen.:
[12468]1 * Vom Fegfeuer.: [12469]1 * Vom Gebet.: [12470]1 [12471]2 * Vom Heiligen Abendmahl Jesu Christi.: [12472]1 * Vom Nachlassen der Sünde: [12473]1 * Vom heiligen Nachtmahl halten wir also, daß der Herr in demselben seinen Leib und sein Blut, das ist, sich selbst den Seinen wahrlich anbietet, und zu solcher Frucht zu genießen giebt, daß er je mehr und mehr in ihnen, und sie in ihm leben. Nicht, daß der Leib und das Blut des Herrn mit Brot und Wein natürlich vereinbart oder räumlich darein verschlossen werde, oder daß eine leibliche, fleischliche Gegenwärtigkeit hier gesetzt werde, sondern daß Brot und Wein nach der Einsetzung des Herrn hochbedeutende, heilige, wahre Zeichen seien, durch die von dem Herrn selbst, vermittelst des des Dienstes der Kirche, die wahre Gemeinschaft des Leibes und Blutes Christi den Gläubigen gereicht und angeboten werde, nicht zur vergänglichen Speise des Bauches, sondern zur Speise und Nahrung des geistlichen und ewigen Lebens.: [12474]1 * Vom heiligen Nachtmahl.: [12475]1 * Von Abstellung der Mißbräuche: [12476]1 * Von Aergerniß.: [12477]1 * Von Der Beichte oder dem Amt Der Schlüßel: [12478]1 * Von Ewigkeit zu Ewigkeit.: [12479]1 * Von Feiertag und Wallfahrt.: [12480]1 * Von Gott dem Heiligen Geiste.: [12481]1 * Von Gott dem Sohn.: [12482]1 * Von Gott dem Vater.: [12483]1 * Von Gott halten wir also, daß ein einiger, wahrer, lebendiger und allmächtiger Gott sei, einig im Wesen, dreifaltig in der Person, der alle Dinge durch sein Wort, das ist, durch seinen Sohn, aus nichts geschaffen habe, und alle Dinge durch seine Vorsehung recht, wahrhaft und weise regiere, verwalte und erhalte.: [12484]1 * Von dem Bann.: [12485]1 * Von dem heiligen Nachtmahl.: [12486]1 * Von den heiligen Sacramenten.: [12487]1 * Von der Dankbarkeit.: [12488]1 * Von der Gnadenwahl und Fürsehung Gottes.: [12489]1 * Von der Gnadenwahl und ewigen Vorsehung Gottes.: [12490]1 * Von der Heiligung.: [12491]1 * Von der Messe.: [12492]1 * Von der Obrigkeit.: [12493]1 * Von der Person Christi, : [12494]1 * Von der Person Christi.: [12495]1 * Von der Priesterschaft und ihrer Weihe.: [12496]1 * Von der Schöpfung.: [12497]1 * Von der heiligen Taufe.: [12498]1 [12499]2 * Von der heiligen Taufe. : [12500]1 * Von des Menschen Elend.: [12501]1 * Von des Menschen Erlösung.: [12502]1 * Von unrechtfertigem Gut.: [12503]1 * Vorbehalten der Sünde.: [12504]1 * Würdiger, lieber Herr, ich bitte euch, wollet meine Beichte hören, und mir die Vergebung zusprechen um Gottes willen.: [12505]1 * Warum folget: Abgestiegen zu der Hölle?: [12506]1 * Warum hat Christus den Tod müssen leiden?: [12507]1 * Warum hat Er under dem Richter Pontio Pilato: [12508]1 * Warum hat uns Christus befohlen, Gott also anzureden: Unser Vater?:
[12509]1 * Warum heißt Er Gottes eingeborener Sohn,: [12510]1 * Warum ist Er Christus,: [12511]1 * Warum ist Er begraben worden?: [12512]1 * Warum ist den Christen das Gebet nöthig?: [12513]1 * Warum können aber unsere guten Werke nicht die Gerechtigkeit vor Gott oder ein Stück derselben sein?: [12514]1 * Warum läßt uns denn Gott also scharf die zehn Gebote predigen, wenn sie in diesem Leben Niemand halten kann.: [12515]1 * Warum muß Er ein wahrer und gerechter Mensch sein?: [12516]1 * Warum muß Er zugleich wahrer Gott sein?: [12517]1 * Warum nennest du Ihn unsern Herrn?: [12518]1 * 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?: [12519]1 * Warum nennet denn der Heilige Geist die: [12520]1 * Warum sagst du, daß du allein durch den Glauben gerecht seiest?:
[12521]1 * Warum wird der Sohn Gottes Jesus: [12522]1 * Warum wird hinzugesetzt, daß Er sitze zur Rechten Gottes?: [12523]1 * Warum wird hinzugethan: Der du bist in den Himmeln?: [12524]1 * Warum wirst aber du: [12525]1 * Was bedeutet das Wörtlein: Amen?: [12526]1 * Was bedeutet denn solch Wassertaufen? Antwort:: [12527]1 * Was bekommen wir mehr für Nutzen aus dem Opfer und Tod Christi am Kreuz?: [12528]1 * Was erfordert denn das göttliche Gesetz von uns?: [12529]1 * Was für Nutzen bekommen wir aus der Erkenntniß der Schöpfung und Fürsehung Gottes?: [12530]1 * Was für Nutzen bekommst du aus der heiligen Empfängniß und Geburt Christi?: [12531]1 * Was fordert der Herr im ersten Gebot?: [12532]1 * Was gebietet dir aber Gott in diesem Gebot?: [12533]1 * Was gehört zu einem solchen Gebet, das Gott gefalle, und von ihm erhört werde?: [12534]1 * Was giebt oder nützet die Taufe? Antwort:: [12535]1 * Was glaubest du vom Heiligen Geiste?: [12536]1 * Was glaubest du von der Vergebung der Sünden?: [12537]1 * Was glaubest du von der heiligen allgemeinen Christlichen Kirche?:
[12538]1 * Was glaubest du, wenn du sprichst: Ich glabe in Gott Vater, den Allmächtigen, Schöpfer Himmels und der Erden?: [12539]1 * Was hat uns Gott befohlen, von ihm zu bitten?: [12540]1 * Was heißt den gekreuzigten Leib Christi essen und sein vergossenes Blut trinken?: [12541]1 * Was heißt mit dem Blut und Geist Christi gewaschen sein?: [12542]1 * Was heißt, daß Er empfangen ist von dem heiligen Geist, geboren aus Maria der Jungfrau?: [12543]1 * Was hilft es dir aber nun, wenn du dieß Alles glaubest?: [12544]1 * Was ist Abgötterei?: [12545]1 * Was ist aber einem Christen nöthig zu glauben?: [12546]1 * Was ist das Amt der Schlüssel?: [12547]1 * Was ist das Sacrament des Altars? Antwort:: [12548]1 * Was ist das? Antwort:: [12549]1 [12550]2 [12551]3 [12552]4 [12553]5
[12554]6 [12555]7 [12556]8 [12557]9 [12558]10 [12559]11 [12560]12
[12561]13 [12562]14 [12563]15 [12564]16 [12565]17 [12566]18
[12567]19 [12568]20 [12569]21 [12570]22 [12571]23 * Was ist dein einiger Trost im Leben und im Sterben?: [12572]1 * Was ist die Absterbung des alten Menschen?: [12573]1 * Was ist die Auferstehung des neuen Menschen?: [12574]1 * Was ist die Taufe? Antwort:: [12575]1 * Was ist die andere Bitte?: [12576]1 * Was ist die dritte Bitte?: [12577]1 * Was ist die erste Bitte?: [12578]1 * Was ist die fünfte Bitte?: [12579]1 * Was ist die sechste Bitte?: [12580]1 * Was ist die vierte Bitte?: [12581]1 * Was ist für ein Unterschied zwischen dem Abendmahl des Herrn und der päpstlichen Messe?: [12582]1 * Was ist wahrer Glaube?: [12583]1 * Was müssen wir denn für einen Mittler und Erlöser suchen?: [12584]1 * Was nützet denn solch Essen un Trinken? Antwort:: [12585]1 * Was nützet uns die Auferstehung: [12586]1 * Was nützet uns die Himmelfahrt Christi?: [12587]1 * Was nützet uns diese Herrlichkeit unsers Hauptes Christi?: [12588]1 * Was saget nun Gott von diesen Geboten allen? Antwort:: [12589]1 * Was sind die Sacramente?: [12590]1 * Was sonst menschliche Lehren und Satzungen sind, sie seien so schön, hübsch, angesehen und lange gebraucht, als sie nur wollen, die uns von Gott und dem wahren Glauben abführen, halten wir für eitel und kraftlos, wie es der heilige Matth. 15: [12591]1 * Was verbietet Gott im achten Gebot?: [12592]1 * Was verstehst du under der Gemeinschaft der Heiligen?: [12593]1 * Was verstehst du unter dem Wörtlein: Gelitten: [12594]1 * Was verstehst du unter der Fürsehung Gottes?: [12595]1 * Was will Gott im andern Gebot?: [12596]1 * Was will Gott im fünften Gebot?: [12597]1 * Was will Gott im sechsten Gebot?: [12598]1 * Was will Gott im vierten Gebot?: [12599]1 * Was will das dritte Gebot?: [12600]1 * Was will das neunte Gebot?: [12601]1 * Was will das siebente Gebot?: [12602]1 * Was will das zehnte Gebot?: [12603]1 * Wasser thut's freilich nicht, sondern das Wort Gottes, so mit und bei dem Wasser ist, unD der Glaube, so solchem Worte Gottes im Wasser trauet; denn ohne Gottes Wort ist das Wasser schlecht Wasser, und keine Taufe; aber mit dem Worte Gottes ist's eine Taufe, das ist ein gnaden reich Wasser des Lebens und ein Bad der neuen Geburt im heiligen Geiste; wie S. Paulus sagt zu Tito am dritten Kapitel:: [12604]1 * Weil Christus darum gen Himmel gefahren ist, daß Er sich daselbst erzeige als das Haupt seiner christlichen Kirche, durch welches der Vater alles regieret.: [12605]1 * 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.: [12606]1 * 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: [12607]1 * Weil denn Christus für uns gestorben ist, wie kommt's, daß wir auch sterben müssen?: [12608]1 * 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.: [12609]1 * Weiter soll die Obrigkeit das Volk nach billigen, göttlichen Gesetzen regieren, Gericht und Recht halten und handhaben, den allgemeinen Frieden und Wohlstand erhalten, den allgemeinen Nutzen schützen und schirmen, und die Uebertreter nach Beschaffenheit ihrer Missethat an Gut, Leib und Leben, wie billig strafen. Und wenn sie das thut, dienet sie Gott, ihrem Herrn, wie sie schuldig und verpflichtet ist.: [12610]1 * Welche Sünden soll man denn beichten? Antwort:: [12611]1 * Welche sind die? Antwort:: [12612]1 * Welche sollen zum Tische des Herrn kommen?: [12613]1 * Welches ist denn solch Wort Gottes? Antwort:: [12614]1 * Welches sind aber gute Werke?: [12615]1 * Welches sind denn solche Worte und Verheißungen Gottes? Antwort::
[12616]1 * Weltliche Gewalt von Gott.: [12617]1 * Wenn Der himmlische Vater uns seinen heiligen Geist giebt, daß wir seinem heiligen Worte durch seine Gnade glauben, und göttlich leben, hier zeitlich und dort ewiglich.: [12618]1 * Wenn Gott allen bösen Rath und Willen bricht und hindert, so uns den Namen Gottes nicht heiligen und sein Reich nicht kommen lassen wollen, als da ist des Teufels, der Welt und unsers Fleisches Wille, sondern stärket und behält uns fest in seinem Wort und Glauben bis an unser Ende; das ist sein gnädiger, guter Wille.:
[12619]1 * Wer an ihn glaubet, der wird leben, ob er gleich stürbe.: [12620]1 * Wer da glaubet und getauft : [12621]1 * Wer empfähet denn solch Sacrament würdiglich? Antwort:: [12622]1 * Wer ist aber derselbe Mittler, der zugleich wahrer Gott und ein wahrer gerechter Mensch ist?: [12623]1 * Werden aber auf diese Weise die zwei Naturen in Christo nicht von einander getrennt, so die Menschheit nicht überall ist, da die Gottheit ist?: [12624]1 * Werden denn alle Menschen wiederum durch Christum selig, wie sie durch Adam sind verloren worden?: [12625]1 * Wes tröstet dich der Artikel vom ewigen Leben?: [12626]1 * Wes tröstet dich die Auferstehung des Fleisches?: [12627]1 * Wes tröstet dich die Wiederkunft Christi : [12628]1 * Wie beschließest du dieß Gebet?: [12629]1 * Wie bist du gerecht vor Gott?: [12630]1 * Wie der Geistlichen Gut Christi sey.: [12631]1 * Wie du glaubst, so geschehe dir! Und ich aus dem Befehl unsers HERRN: [12632]1 * Wie geschieht das? Antwort:: [12633]1 [12634]2 * Wie geshieht das? Antwort:: [12635]1 [12636]2 * Wie kann Wasser solche große Dinge thun? Antwort:: [12637]1 * Wie kann leiblich Essen und Trinken solche große Dinge thun? Antwort:: [12638]1 * Wie lauten dieselben?: [12639]1 * Wie lautet das Gebet des Herrn?: [12640]1 * Wie lautet das Gesetz des Herrn?: [12641]1 * Wie man die Einfältigen soll lehren beichten.: [12642]1 * Wie veil Sacramente hat Christus in Neuen Testament eingesetzt?:
[12643]1 * Wie verstehst du [dieß], daß Er ist gen Himmel gefahren?: [12644]1 * Wie viele Stücke sind dir nöthig zu wissen, daß du in diesem Troste seliglich leben und sterben mögest?: [12645]1 * Wie werden diese Artikel abgetheilt?: [12646]1 * Wie werden diese Gebote getheilet?: [12647]1 * Wie wird das Himmelreich auf- und zugeschlossen durch die christliche Bußzucht?: [12648]1 * Wie wird das Himmelreich durch die Predigt des heiligen Evangeliums auf- und zugeschlossen?: [12649]1 * Wie wirst du im Heiligen Abendmahl erinnert und versichert, daß du an dem einigen Opfer Christi am Kreuz und allen seinen Gütern Gemeinschaft habest?: [12650]1 * Wie wirst du in der heiligen Taufe erinnert und versichert, daß das einige Opfer Christi am Kreuz dir zu gut komme?: [12651]1 * Wiewohl nun der Mensch durch diese seine Schuld und Uebertretung zur ewigen Verdammniß verurtheilt und in den gerechten Zorn Gottes gefallen ist, so hat doch Gott, der gnädige Vater, nie aufgehört, Sorge für ihn zu tragen, welches wir aus der ersten Verheißung und aus dem ganzen Gesetz (durch welches die Sünde erweckt, nicht erlöscht wird), und aus dem Herrn Christo, der dazu verordnet und gegeben ist, klar und offenbar genug merken und verstehen können.:
[12652]1 * Will Gott solchen Ungehorsam und Abfall ungestraft lassen hingehen?: [12653]1 * Wir armen Sünder bitten, du wollest uns erhören, lieber Herr und Gott!: [12654]1 * Wir bitten in diesem Gebet, als in der Summa, daß uns Der Vater im Himmel von allerlei Uebel Leibes und der Seele, Gutes unD Ehre erlöse, und zuletzt, wenn unser Stündlein kommt, ein seliges Ende beschere, und mit Gnaden von diesem Jammerthal zu sich nehme in den Himmel.: [12655]1 * Wir bitten in diesem Gebet, daß der Vater im Himmel nicht ansehen wolle unsre Sünde, und um derselbigen willen solche Bitte nicht versagen: denn wir sind der keines werth, das wir bitten, haben's auch nicht verdienet; sondern er wolle es uns alles aus Gnaden geben; denn wir täglich viel sündigen, und wohl eitel Strafe verdienen. So wollen wir zwar wiederum auch herzlich vergeben, und gerne wohlthun [denen], die sich an uns versündigen.: [12656]1 * Wir halten dafür, daß aus den lebendigen : [12657]1 * Wir halten dafür, daß der eheliche Stand allen Menchen, die dazu tauglich und geschickt und von Gott sonst nicht berufen sind, außerhalb der Ehe keusch zu leben, von Gott eingesetzt und verordnet sei, daß kein Orden oder Stand so heilig und ehrbar sei, daß ihm der eheliche Stand zuwider wäre und verboten werden sollte. Und wie nun solche Ehe vor der Kirche mit einer herrlichen :
[12658]1 * Wir halten dafür, daß die heiligen Versammlungen und Zusammenkünfte der Gläubigen so sollen begangen werden, daß man vor allen Dingen dem Volke das Wort Gottes an einem gemeinen und dazu bestimmten Orte vortrage, daß die Geheimnisse der Schrift durch geschickte Diener täglich ausgelegt und erklärt werden, daß man das Nachtmahl des Herrn und heilige Danksagung halte, damit der Gläubigen Glaube für und für geübt werde, daß man mit ernstlichem Gebet für alles Anliegen aller Menschen erstlich anhalte.: [12659]1 * Wir preisen dich, l'ater und Herr Himmels und der Erden, daß du solches : [12660]1 * Wir sind sammt Christo durch die Taufe begraben im [in den] Tod, daß gleichwie Christus ist von den Todten auferwecket durch die Herrlichkeit des Vaters, also sollen wir auch in einem neuen Leben wandeln.: [12661]1 * Wir sollen Gott über alle Dinge fürchten, lieben und vertrauen.:
[12662]1 * Wir sollen Gott fürchten und lieben, daß mir bei seinem Namen nicht fluchen, schwören, zaubern, lügen oder trügen; sondern denselbigen in allen Nöthen anrufen, beten, loben und danken.: [12663]1 * Wir sollen Gott fürchten und lieben, daß wir die Predigt und sein Wort : [12664]1 * Wir sollen Gott fürchten und lieben, daß wir keusch und züchtig leben in Worten und Werken, und ein Jeglicher sein Gemahl lieben und ehren.: [12665]1 * Wir sollen Gott fürchten und lieben, daß wir unsere Eltern und Herren nicht verachten noch erzürnen; sondern sie in Ehren halten, ihnen dienen, gehorchen, sie lieb und werth haben.: [12666]1 * Wir sollen Gott fürchten und lieben, daß wir unserm Nächsten an seinem Leibe keinen Schaden noch Leid thun; sondern ihm helfen und förden in allen Leibesnöthen.: [12667]1 * Wir sollen Gott fürchten und lieben, daß wir unserm Nächsten nicht : [12668]1 * Wir sollen Gott fürchten und lieben, daß wir unserm Nächsten nicht mit List nach seinem Erbe oder Hause stehen, und mit einem Schein des Rechts an uns bringe; sondern ihm dasselbige zu behalten förderlich und dienstlich sein.: [12669]1 * Wir sollen Gott fürchten und lieben, daß wir unsern Nächsten nich fälschlich belügen, verrathen, afterreden, oder bösen Leumund machen; sondern sollen ihn entschuldigen und Gutes von ihm reden, und Alles zum Besten kehren.: [12670]1 * Wir sollen Gott fürchten und lieben, daß wir unsers Nächsten Geld oder : [12671]1 * Wir warten deiner, uns wird fast bange.: [12672]1 * Wird denn aus Brot und Wein der wesentliche Leib und Blut Christi?:
[12673]1 * Wird wiederkommen, wie man ihn gesehen hat gen Himmel fahren.:
[12674]1 * Wo das Wort Gottes lauter und rein gelehrt wird, und wir auch heilig, als die Kinder Gottes, darnach leben: des [dazu] hilf uns, lieber Vater im Himmel! Wer aber anders lehret und lebet, denn das Wort Gottes lehret, der entheiliget unter uns den Namen Gottes. Davor behüte uns, himmlischer Vater!: [12675]1 * 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?: [12676]1 * Wo hat Christus verheißen, daß wir so gewiß mit seinem Blut und Geist, als mit dem Taufwasser, gewaschen sind?: [12677]1 * Wo nun die heiligen Väter und alten Lehrer, welche die Schrift erklärt und ausgelegt haben, von dieser Richtschnur nicht abgewichen sind,über dise richtschur nit gehowen habend.: [12678]1 * Wo steht das geschieben? Antwort:: [12679]1 * Wo steht das geschrieben? Antwort:: [12680]1 * Woher erkennest du dein Elend?: [12681]1 * Woher kommt denn solche verderbte Art des Menschen?: [12682]1 * Woher weißt du das?: [12683]1 * X. Da ein öffentlicher Hurer nach der Schrift im wahren Banne ist, so folgt, daß Unkeuschheit und Hurerei des Aergernisses wegen keinem Stande schädlicher ist, als dem Priesterstande.: [12684]1 * X. Wie Gott den Menschen durch seinen ewigen Rathschluß wiedergebracht habe.: [12685]1 * X. Wie der Mensch taub [toll] ist, wenn die Glieder etwas ohne das Haupt wirken, sich selbst reißen, verwunden, beschädigen, also, wenn die Glieder Christi etwas ohne ihr Haupt Christum sich unterstehen, sind sie taub [toll], schlagen und beschweren sich selbst mit unweisen Gesetzen.: [12686]1 * XI. Daher wir sehen, daß der soganannten : [12687]1 * XI. Von dem Herrn Christo, und was wir durch ihn haben.: [12688]1 * XII. Also toben sie noch, nicht von des Hauptes wegen (denn das befleißigt man sich aus Gottes Gnade zu dieser Zeit hervorzubringen), sondern weil man sie nimmer will lassen toben, sondern auf das Haupt allein hören.: [12689]1 * XII. Was der Zweck der evangelischen Lehre sei.: [12690]1 * XIII. Wie uns die Gnade Christi und sein Verdienst mitgetheilt werden, und welche Frucht daraus folge.: [12691]1 * XIII. Wo man darauf hört,Wo dem geloset würt.: [12692]1 * XIV. Darum alle Christenmenschen ihren höchsten Fleiß anwendenankeren.: [12693]1 * XIV. [XV.] Von der Kirche.: [12694]1 * XIX. Daß Christus ein einiger Mittler ist zwischen Gott und uns.:
[12695]1 * XIX. [XX.] Was das Amt sei der Diener und der Kirche.: [12696]1 * XL. Sie mögen allein mit Recht tödten, auch allein die, welche ein öffentliches Aergerniß geben, ohne Gott zu erzürnen, er heiße denn ein anderes.: [12697]1 * XLI. Wenn sie recht mit Rath und Hülfe dienen denen, für die sie Rechenschaft : [12698]1 * XLII. Wenn sie aber untreu und nicht nachusser (ausser).: [12699]1 * XLIII. Summa: Dessen Reich ist das allerbeste und festeste, der allein mit Gott herrschet, und dessen das allerböseste und unsicherste, der nach seinem Gemüthe herrschet.: [12700]1 * XLIV. Wahre Anbeter rufen Gott im Geist und in der Wahrheit an, ohne alles Geschrei vor den Menschen.: [12701]1 * XLIX. Größeres Aergerniß weiß ich nicht, als daß man den Pfaffen, Eheweiber zu haben, nicht nachläßt, aber Huren zu haben, um Geldes willen vergönnt. Pfui der Schande!: [12702]1 * XLV. Gleißner thun ihre Werke, daß sie von den Menschen gesehen werden, nehmen auch den Lohn in dieser Zeit ein.: [12703]1 * XLVI. So muß ja folgen, daß Tempelgesang oder Geschrei, ohne Andacht und nur um Lohn, entweder Ruhm sucht von den Menschen oder Gewinn.: [12704]1 * XLVII. Leiblichen Tod soll der Mensch eher leiden, als daß er einen Christenmenschen ärgerte oder in Schande brächte.: [12705]1 * XLVIII. Wer aus Blödigkeit oder Unwissenheit sich will ohne Ursache ärgern, den soll man nicht krank oder: [12706]1 * XV. Denn in dem Glauben an dasselbe steht unser Heil, und im Unglauben daran unsere Verdammniß; denn alle Wahrheit ist klar in ihm.: [12707]1 * XV. [XVI.] Von den Dienern des Wortes Gottes und dem Dienste der Kirche.: [12708]1 * XVI. Im Evangelium lernt man, daß Menschenlehre und Satzungen zur Seligkeit nichts nützen:: [12709]1 * XVI. [XVII.] Von der Macht der Kirche.: [12710]1 * XVII. Daß Christus ein einiger, ewiger, oberster Priester ist, daraus ermessen wird, daß, die sich für oberste Priester ausgegeben haben, der Ehre: [12711]1 * XVII. [XVIII.] Von der Erwählung der Diener der Kirche.: [12712]1 * XVIII. Daß Christus, der sich selbst Ein Mal aufgeopfert hat, in Ewigkeit ein immerwährendes und bezahlendes Opfer ist für aller Gläubigen Sünden. Daraus ermessen wird, daß die Messe nicht ein Opfer, sondern des Opfers Wiedergedächtniß sei, und VersicherungSicherung.: [12713]1 * XVIII. [XIX.] Wer der Hirt und das Haupt der Kirche sei.: [12714]1 * XX. Daß uns Gott alle Dinge will in seinem Namen geben. Daraus folgt, entspringt.: [12715]1 * XX. [XXI.] Von der Kraft und Wirkung der Sacramente.: [12716]1 * XXI. Daß, wenn wir für einander auf Erden bitten, wir das dergestalt thun, daß wir vertrauen, allein durch Christum werden uns alle Dinge gegeben.: [12717]1 * XXI. [XXII.] Von der Taufe.: [12718]1 * XXII. Daß Christus unsere Gerechtigkeit ist; woraus wir ermessen, daß unsere Werke so viel gut sind, so viel sie Christi sind; so viel sie aber unser, nicht recht, nicht gut sind.: [12719]1 * XXII. [XXIII.] Vom Nachtmahl des Herrn, oder von der Danksagung.:
[12720]1 * XXIII. Daß Christus die Habe und Pracht dieser Welt verwirft; woraus wir ermessen, daß die, welche Reichthümer : [12721]1 * XXIII. [XXIV.] Von der heiligen Versammlung und der Zusammenkunft der Gläubigen.: [12722]1 * XXIV. Daß ein jeder Christ zu den Werken, die Gott nicht geboten hat, unverbunden ist; er darf allezeit alle Speisen essen. Daraus erlernt wird, daß Käse- und Butterbriefekäss und ancken, brieff.:
[12723]1 * XXIV. [XXV.] Von den Dingen, die weder geboten, noch verboten, sondern Mitteldinge und frei sind.: [12724]1 * XXIX. Daß Alle, die man Geistliche nennt, sündigen, wenn sie, nachdem sie inne geworden sind, daß ihnen Gott, Reinigkeit zu halten, versagt hat, sich nicht durch die Ehe sicher stellen.:
[12725]1 * XXV. Daß Zeit und Ort den Christenmenschen unterworfen sind, und der Mensch nicht ihnen. Daraus gelernt wird, daß die, welche an Zeit und Ort binden, die Christen ihrer Freiheit berauben.:
[12726]1 * XXV. [XXVI.] Von denen, die durch falsche Lehren die Kirche Christi trennen oder sich von ihr absondern und rotten.: [12727]1 * XXVI. Daß Gott nichts mißfälliger ist, als Gleißen. Daher erlernt wird, daß Alles, so sich schön macht vor den Menschen, eine schwere Gleißnerei und Verruchtheit ist. Hier fallen Kutten, Zeichen, Platten, etc.: [12728]1 * XXVI. [XXVII.] Von der weltlichen Obrigkeit.: [12729]1 * XXVII. Daß alle Christenmenschen Brüder Christi und unter einander sind, und Keinen auf Erden Vater nennenuffblasen.: [12730]1 * XXVII. [XXVIII.] Von der heligen Ehe.: [12731]1 * XXVIII. Daß Alles, was Gott erlaubt, oder nicht verboten hat, recht ist; daher erlernt wird, daß die Ehe allen Menschen geziemt.:
[12732]1 * XXX. Daß die, welche Reinigkeit verheißen, närrisch oder kindisch zu viel übernehmen. Daraus erlernt wird, daß, die solche Gelübde annehmen, freventlich an den frommen Menschen handeln.: [12733]1 * XXXI. Daß den Bann kein einzelner Mensch Jemand auflegen mag, sondern die Kirche, das ist die Gemeinschaft derer, unter denen der das Bannes Würdige wohnt, sammt deren Wächter, das ist der Pfarrherr.: [12734]1 * XXXII. Daß man allein den bannen mag, der ein öffentliches Aergerniß giebt.: [12735]1 * XXXIII. Daß ungerechtes Gut nicht Tempeln, Klöstern, Mönchen, Pfaffen, Nonnen, sondern den Dürftigen gegeben werden solle, wenn es: [12736]1 * XXXIV. Die sogenannte geistliche Gewalt hat keinen Grund ihrer Pracht aus der Lehre Christi.: [12737]1 * XXXIX. Darum sollen alle ihre Gesetze dem göttlichen Willen gleichförmig sein, also, daß sie den Bedrückten beschirmen, ob er schon nicht klagte.: [12738]1 * XXXV. Aber die weltliche hat Kraft und Befestigung aus der Lehre und That Christi.: [12739]1 * XXXVI. Alles, wovon der sogenannte geistliche Stand vorgiebt, es gehöre ihm zu von Rechts wegen und zum Schutze des Rechts, gehört den weltlichen [Obrigkeiten] zu, wenn sie Christen sein wollen.:
[12740]1 * XXXVII. Ihnen sind auch alle Christen schuldig gehorsam zu sein, Niemand ausgenommen;: [12741]1 * XXXVIII. Sofern sie nichts gebieten, das wider Gott ist.: [12742]1 * Zum Andern.: [12743]1 * Zum Dritten.: [12744]1 * Zum Ersten.: [12745]1 * Zum Vierten.: [12746]1 * Zuversicht ihn bitten sollen, wie die lieben Kinder ihren lieben Vater.: [12747]1 * Zwei: die heilige Taufe und das heilige Abendmahl.: [12748]1 * [Und lasse es genug sein. Weißt du aber gar keine (welches doch nicht wohl sollte möglich sein), so sage auch keine insonderheit, sondern nimm die Vergebung auf die gemeine Beichte, so du für [vor] Gott thust gegen den Beichtiger.]: [12749]1 * [Und was er mehr wider die Gebote Gottes und seinen Stand gethan, etc. Wenn aber Jemand sich nicht befindet befchweret mit solcher oder größeren Sünden, der soll nicht sorgen oder weiter Sünden suchen noch erdichten, und damit eine Marter aus der Beichte machen; sondern erzähle eine oder zwei, die du weißt, also:]:
[12750]1 * [Von anderen Rotten und Secten],: [12751]1 * [Welche aber große Beschwerung des Gewissens haben, oder betrübt und angefochten sind, die wird ein Beichtvater wohl wissen mit mehr Sprüchen zu trösten und zum Glauben reizen. Das soll allein eine gemeine Weise der Beichte sein für die Einfältigen.]: [12752]1 * [XIV.] Was der Glaube sei.: [12753]1 * allgemeine christliche Kirche: [12754]1 [12755]2 * als unrecht, falsch, ketzerisch: [12756]1 * an sich ziehen in seinem Namen, ihn gräßlich schmähen, wenn sie ihn zu einem Deckmantel ihres Geizes und Muthwillens machen.: [12757]1 * auf das Opfer Jesu Christi am Kreuz, als auf den einigen Grund unserer Seligkeit, weisen?: [12758]1 * 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.: [12759]1 * d. i. leibliche Nahrung darreichen.: [12760]1 * darin du wirst Alles in Allen sein.: [12761]1 * 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].): [12762]1 * das Fleisch, das durch die Vereinbarung mit der Gottheit heilig ist, unserm Fleisch in allen Dingen gleich, ausgenommen die Sünde, weil es ein reines, unbeflecktes Opfer sein sollte, aus der unbefleckten Jungfrau Maria durch Mitwirkung Gottes des heisigen Geistes angenommen, für uns in den Tod gegeben, zu einer Bezahlung, Begnadigung und Abwaschung aller Sünden.: [12763]1 * das Hauptstück christlicher Lehre: [12764]1 * dass die Beicht nicht durch die Schrift geboten, sondern durch die Kirche eingesetzt sei: [12765]1 * dass weder die Haltung des Sabbaths, noch eines andern Tages vonnöthen sei: [12766]1 * dem haubt einig losen: [12767]1 * dem rechten Besitzer nicht wieder zugewendet werden mag.: [12768]1 * den Weisen und Klugen verborgen hast, und hast es den Unmündigen offenbaret. Ja, l'ater! denn es ist also wohlgefällig gewesen von dir.: [12769]1 * den dreien Symbolis: [12770]1 * der daran Mangel halt, dem ist man ferner Bericht mit Grund göttlicher heiliger Schrift zu thun erbötig: [12771]1 * derselben: [12772]1 * des allmächtigen Vaters, von dannen er kommen wird, zu richten die Lebendigen und Die Todten.: [12773]1 * die Historien und der Väter Schriften beweisen kann: [12774]1 * die oberste Gewalt gestraft und unterdrückt werden, damit sie die Heerde Gottes mit ihrer falschen Lehre nicht vergiften und verletzen oder beflecken.: [12775]1 * diese bleiben in Ewigkeit unvermenget: [12776]1 * 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?: [12777]1 * ein besonder herrlich Licht: [12778]1 * eitel Heilige, Fromme ein weltlich Reich haben, und alle Gottlosen vertilgen werden: [12779]1 * entbeüt.: [12780]1 * ersten Eltern, Adam und Eva, im Paradies, da unsere Natur also vergiftet worden, daß wir Alle in Sünden empfangen und geboren werden.: [12781]1 * es muss geistlich gerichtet sein: [12782]1 [12783]2 * etliche Missbräuche, welche zum Theil mit der Zeit selbst eingerissen, zum Theil mit Gewalt aufgericht: [12784]1 * führen, und die Ungläubigen wird er mit Leib und Seele in die ewige Verdammniß stoßen und verdammen.: [12785]1 * ganzen menschlichen Geschlecht öffentlich dargestellt und bewiesen habe, die aber allein durch den Glauben zu uns komme, allein durch den Glauben empfangen, und durch die Liebe gegen den Nächsten gezeigt und bewiesen werde.: [12786]1 * geben werden vor Gott, so sind auch diese schuldig, ihnen leibliche Handreichung zu thun.: [12787]1 * gefreiet und ledig gemacht: [12788]1 * gehäufet, grösser und schwerer wird: [12789]1 * gelaystet.: [12790]1 * gemeiner christlichen Kirchen: [12791]1 * geschehen, und nicht die auf unser Gutdünken oder Menschen-Satzung gegründet sind.: [12792]1 * getröste ich mich meines lieben Herrn und Heilandes Jesu Christi, welcher ist für mich gestorben, und hat sein Blut am Kreuze für mich vergossen zur l'ergebung der Sünden, und hat mir seinen Leib und sein Blut im Sakrament zum Pfande gegeben. Wie dann die Schrift sagt: Unser Herr Jesus Christus, in der Nacht, da er verrathen ward, nahm er das Brod, dankete und brach es, und gab es seinen Jüngern, und sprach: Nehmet, esset, das ist mein Leib, der für euch gegeben wird. Solches thut zu meinem Gedächtniß. Desselbigen gleichen nahm er auch den Kelch nach dem Abendmahl, dankete, und gab ihnen den, und sprach: Nehmet hin, trinket alle daraus: dieser Kelch ist das neue Testament in meinem Blut, das für euch vergossen wird, zur l'ergebung der Sünden. Solches thut, so oft ihr es trinket, zu meinem Gedächtniß.: [12793]1 * im ganzen Churkreis Sachsen, etc.: [12794]1 * in dem Gebet, das Er uns selbst gelehret.: [12795]1 * in die Gemein zu geben: [12796]1 * 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.: [12797]1 * kein Gastgeber, Kaufmann oder Messerschmidt sein könne: [12798]1 * klein lassen bleiben, sondern ihn stark machen, daß er nicht für Sünde hält, was nicht Sünde ist.: [12799]1 * laut des Evangelii: [12800]1 * machende und heiligende Kraft in alle Wege allein dem zu, der allein das Leben ist; dem sei Lob in Ewigkeit. Amen.: [12801]1 * 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.: [12802]1 * mitthellend.: [12803]1 * nicht erkennen, wie wir im Vaterunser thun; aber für [vor] dem Beichtiger sollen wir allein die Sünden bekennen, die wir wissen und fühlen im Herzen.: [12804]1 * nicht gelehret wird zuwider der heiligen Schrift, oder gemeiner christlichen Kirchen: [12805]1 * nicht verachten; sondern dassselbige heilig halten, gerne hören und lernen : [12806]1 * nicht zurechnen, wie auch wir dieß Zeugniß deiner Gnade in uns finden, daß unser ganzer Vorsatz ist, unserem Nächsten von Herzen zu verzeihen.: [12807]1 * noch seines Knechts, noch seiner Magd, noch seines Ochsens, noch seines Esels, noch alles, was dein Nächster hat.: [12808]1 * oder zeigt, der irrt, ja, ist ein Seelenmörder und ein Dieb.:
[12809]1 * offentlich verergeret.: [12810]1 * ohne ordentlichen Beruf: [12811]1 * rein: [12812]1 * sein Weib, Gesinde oder Vieh abspannen, abdringen oder abwendig mache; sondern dieselbigen anhalten, daß sie bleiben und thun was sie schuldig sind.: [12813]1 * sich einflechte, einreisse und überhand nehme: [12814]1 * so lieb ihnen ihrer Seelen Heil und Seligkeit ist: [12815]1 * so vornehmlich wider den dritten und vierten Artikel reiner Lehre streiten.: [12816]1 * 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.: [12817]1 * 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.: [12818]1 * tröstet, ja, auch schreckt und richtet, doch in dem Verstande, daß wir in dem Allen alle Wirkung und Kraft dem Herrn Gott allein, dem Diener aber das Zudienen zuschreiben; denn gewiß ist es, daß diese Kraft und Wirkung seinem Geschöpfe jemals beigelegt werden soll, noch kann, sondern Gott theilt sie aus nach seinem freien Willen, denen er will.: [12819]1 * und Gewalt Christi widerstreben, ja, sie verwerfen.: [12820]1 * und erklärt werden durch die Richtschnur des Glaubens und der Liebe.: [12821]1 * ungesprochen.: [12822]1 * uns zur vollkommenen Erlösung und Gerechtigkeit geschenkt ist.:
[12823]1 * unser Fleisch nicht betrüge und verführe in Mißglauben, Verzweiflung und andere große Schande und Laster; und ob wir damit angefochten würden, daß wir doch endlich gewinnen und den Sieg behalten.: [12824]1 * verbütent.: [12825]1 * verschupffen.: [12826]1 * von Anbeginn der Welt bis an's Ende versammle, schütze und erhalte; und daß ich derselben ein lebendiges Glied bin, und ewig bleiben werde.: [12827]1 * 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.: [12828]1 * wahres dogmatisches Meisterstück: [12829]1 * wahrhaftiger, wesentlicher, natürlicher Gott: [12830]1 * wann er wird von geistlichen Sachen gefraget: [12831]1 * was sie mich hießen; habe sie erzürnt und zu fluchen bewegt, habe versäumt und Schaden lassen geschehn; bin auch in Worten und Werken schambar [schamlos] gewesen, habe mit meines Gleichen gezürnt, wider meine Frau gemurrt und geflucht, etc. Das alles ist mir leid, und bitte um Gnade; ich will mich bessern.: [12832]1 * werden, wenn er sich bekehrt und mit großem Ernst seine Sünde und seinen Irrthum bekennt und gesteht (denn dazu soll diese Strafe dienen) und Arzenei für seine Krankheit willig sucht, sich in geistliche Zucht begiebt, und mit neuem Fleiß und Erst in der Frömmigkeit alle Frommen erfreut.: [12833]1 * wie dasselbige ein Hausvater seinem Gesinde soll einfältiglich fürhalten.: [12834]1 * wie ein Hausvater dasselbige seinem Gesinde aufs einfältigste fürhalten soll.: [12835]1 * wie ein Hausvater dasselbige seinem Gesinde einfältiglich fürhalten soll.: [12836]1 * wie ein Hausvater denselbigen seinem Gesinde aufs einfältigste vorhalten soll.: [12837]1 * wie sie ein Hausvater seinem Gesinde einfältiglich fürhalten soll.:
[12838]1 * wiederum täglich herauskommen und auferstehen ein neuer Mensch, der in Gerechtigkeit und Reinigkeit für [vor] Gott ewiglich lebe.:
[12839]1 * wird, der wird selig; wer aber nicht glaubet, der wird verdammt.:
[12840]1 * wohlbedächtig in wahrer Furcht und Anrufung Gottes: [12841]1 * zu dem : [12842]1 * zu einem neuen Leben. Zum dritten ist uns die Auferstehung Christi ein gewisses Pfand unserer seligen Auferstehung.: [12843]1 * zu richten die Lebendigen und die Todten?: [12844]1 __________________________________________________________________

Index of French Words and Phrases

* : [12845]1 * ÉGLISES RÉFORMÉES WALLONNES ET FLAMANDES.: [12846]1 * à cette règle infaillible,Gal. vi. 16: [12847]1 * 'Et comme nôtre Seigneur non seulement a une fois offert son Corps et son Sang pour la remission de nos pechés, mais aussi nous :
[12848]1 * 1. Que Dieu soit autheur du Peché.: [12849]1 * 10. Que châcun peut expliquer l'Ecriture Sainte comme il luy plait, et selon les inspirations de son esprit particulier.: [12850]1 * 11. Que l'Église peut de tout defaillir, et estre anneantie.:
[12851]1 * 12. Que le Baptéme n'est d'aucune necessité.: [12852]1 * 13. Que dans le Sacrement de l'Eucharistie, nous n'avons aucune reelle communion avec Jesus Christ, mais seulement en figure.:
[12853]1 * 14. Qu'on n'est pas obligé d'obeïr aux Magistrats, Rois, Princes, etc.: [12854]1 * 15. Parce que nous n'invoquons pas la Sainte Vierge, et les hommes déja glorifiés, on nous accuse de les mépriser, au lieu que nous les publions bienheureus, dignes, et de loüange, et d'imitation, et tenons sur tout la Sainte Vierge: [12855]1 * 2. Que Dieu n'est pas tout Puissant.: [12856]1 * 4.The error in numbering (4 for 3, etc.) is Leger's. : [12857]1 * 5. Que dans les oeuvres du salut, où l'home est mû par l'Esprit de Dieu, il n'y coopere non plus qu'une piece de bois, ou une pierre.:
[12858]1 * 6. Qu'en vertu de la Predestination, il n'importe que l'on face bien ou mal.: [12859]1 * 7. Que les bonnes oeuvres ne sont pas necessaires au salut.:
[12860]1 * 8. Que nous rejettons absolument la Confession des pechés, et la Penitence.: [12861]1 * 9. Qu'il faut rejetter les Jûnes, et autres mortifications de la chair, pour vivre dans la dissolution.: [12862]1 * ADDITIONS À LA SUS-DITE CONFESSION.: [12863]1 * Ainsi nous recevons volontiers en cette matière les trois symboles, celui des Apôtres, ceux de Nicée et d'Athanase, et semblablement ce qui en a été déterminé par les Anciens conformément à ceux-ci.:
[12864]1 * Ainsi tous ceux qui s'en retirent, ou ne s'y rangent, contrarient à l'ordonnance de Dieu. : [12865]1 * Alors les livres seront ouverts (c'est-à-dire les consciences) et les morts seront jugés selon les choses qu'ils auront faites en ce monde, soit bien, soit mal;Apoc. xx. 12, 13: [12866]1 * Art.: [12867]1 [12868]2 [12869]3 [12870]4 [12871]5 [12872]6
[12873]7 [12874]8 [12875]9 [12876]10 [12877]11 [12878]12 [12879]13
[12880]14 [12881]15 [12882]16 [12883]17 [12884]18 [12885]19
[12886]20 [12887]21 [12888]22 [12889]23 [12890]24 [12891]25
[12892]26 [12893]27 [12894]28 [12895]29 [12896]30 [12897]31
[12898]32 [12899]33 [12900]34 [12901]35 [12902]36 [12903]37
[12904]38 * Au Roy.: [12905]1 * Aussi cette sainte Église n'est point située, attachée ni limitée en un certain lieu, ou à certains personnages; mais elle est répandue et dispersée par tout le monde, étant toutefois jointe et unie de coeur et de volonté,Act. iv. 32: [12906]1 * BRIÈVE CONFESSION DE FOY DES ÉGLISES REFORMÉES DE PIÉMONT.:
[12907]1 * Briéve justification touchant les points, ou articles de Foy, que nous imputent les Docteurs de Rome, en commun avec toutes les Églises Reformées. Nous accusans de croire,: [12908]1 * C'est pourquoi nous attendons ce grand Jour avec désir, pour jouir à plein des promesses de Dieu en Jésus-Christ notre Seigneur.Héb. x. 36-38: [12909]1 * C'est pourquoi, à bon droit, l'Apôtre nous voulant ôter cette folle crainte, ou plutôt défiance, nous dit que Jésus-Christ a été fait en tout semblable à ses frères, afin qu'il fût souverain sacrificateur, miséricordieux et fidèle pour purifier les péchés du peuple: car parce qu'il a souffert étant tenté, il est aussi puissant pour secourir ceux qui sont tentés.Héb. ii. 17, 18:
[12910]1 * C'est pourquoi, à bon droit, le souvenir de ce jugement est horrible et épouvantable aux iniques et méchants,Apoc. vi. 15, 16:
[12911]1 * C'est pourquoi, suivant le commandement de Christ, nous invoquons le Père céleste par Christ notre seul Médiateur, comme nous sommes enseignés par l'Oraison Dominicale,Luc xi. 2: [12912]1 * Car les articles de nostre Foy qui sont descrits assez au long en nostre Confession, reviennent tous à ce poinct, que puisque Dieu nous a suffisamment déclaré sa volonté par ses Prophètes et Apostres, et mesmes par la bouche de son fils nostre Seigneur Iésus Christ nous devons cet honneur et révérence à la parole de Dieu de n'y rien aioutter du nostre: mais de nous conformer entièrement à la reigle qui nous y est prescritte. Et pour ce que l'Eglise Romaine, laissant l'usage et coustume de la primitive Eglise, a introduit nouveaux commandemens et nouvelle forme du service de Dieu: nous estimons estre très-raisonnable de préférer les commandemens de Dieu, qui est la vérité mesme, aux commandemens des hommes: qui de leur nature sont enclins à mensonge et vanité. Et quoy que noz adversaires prétendent à l'encontre de nous, si pouvons nous dire devant Dieu et les hommes, que nous ne souffrons pour autre raison que pour maintenir nostre Seigneur Iésus Christ estre nostre Seul Sauveur et Rédempteur, et sa doctrine seule doctrine de vie et de salut.: [12913]1 * Car quand notre Seigneur fût baptisé au Jourdain,Matt. iii. 16, 17:
[12914]1 * Cette Église a été dès le commencement du monde, et sera ainsi jusqu'à la fin,Matt. xxviii. 20: [12915]1 * Cette doctrine de la sainte Trinité a toujours été maintenue en la vraie Église, depuis le temps des Apôtres jusqu'à présent, contre les Juifs, les Mahométans, et contre : [12916]1 * Cette doctrine nous apporte une consolation indicible, puisque nous sommes enseignés par elle, què rien ne nous peut arriver à l'aventure, mais par l'ordonnance de notre bon Père céleste, lequel veille pour nous par un soin paternel, tenant toutes créatitres sujettes à lui;Matt. viii. 31: [12917]1 * Ceus de nôtre Catechisme public sont de même en la Section:
[12918]1 * Christ, ceus qui sont unis à luy par une vive Foy, doivent s'adonner, et s'adonnent en effét, à bonnes oeuvres.: [12919]1 * Confession de: [12920]1 * DE ÆTERNA DEITATE FILII DEI, DOMINI NOSTRI JESU CHRISTI.: [12921]1 * DE ABROGATIONE LEGIS CEREMONIALIS, ET DE CONVENIENTA V. ET N. TESTAMENTI.: [12922]1 * DE AUCTORITATE SACRÆ SCRIPTURÆ.: [12923]1 * DE BAPTISMO.: [12924]1 * DE COENA DOMINI.: [12925]1 * DE CANONICIS LIBRIS VETERIS ET NOVI TESTAMENTI.: [12926]1 * DE COGNITIONE DEI.: [12927]1 * DE COMMUNIONE SANCTORUM CUM VERA ECCLESIA.: [12928]1 * DE CREATIONE MUNDI, ET DE ANGELIS.: [12929]1 * DE DISCRIMINE LIBRORUM CANONICORUM ET APOCRYPHORUM.: [12930]1 * DE ECCLESIA CATHOLICA.: [12931]1 * DE FIDE JUSTIFICANTE, ET DE JUSTIFICATIONE FIDEI.: [12932]1 * DE HOMINIS CREATIONE, LAPSU ET CORRUPTIONE.: [12933]1 * DE INCARNATIONE FILII DEI.: [12934]1 * DE INTERCESSIONE CHRISTI.: [12935]1 * DE JUDICIO EXTREMO, RESURRECTIONE CARNIS, ET VITA ÆTERNA.: [12936]1 * DE JUSTITIA NOSTRA QUA CORAM DEO CONSISTIMUS.: [12937]1 * DE MAGISTRATU.: [12938]1 * DE MODO REDEMPTIONIS, PER DECLARATIONEM JUSTITlÆ ET MISERICORDIÆ DEI IN CHRISTO.: [12939]1 * DE NATURA DEI.: [12940]1 * DE NOTIS VERÆ ECCLESIÆ.: [12941]1 * DE PECCATO ORIGINALI.: [12942]1 * DE PERFECTIONE SACRÆ SCRIPTURÆ.: [12943]1 * DE PERSONA ET .ÆTERNA DEITATE SPIRITUS SANCTI.: [12944]1 * DE POTESTATE ECCLESIÆ: IN CONDENDIS LEGIBUS ECCLESIASTICIS, ET IN ADMINISTRANDA DISCIPLINA.: [12945]1 * DE PRÆDESTINATIONE DIVINA.: [12946]1 * DE PROVIDENTIA DEI.: [12947]1 * DE REGIMINE ECCLESIÆ.: [12948]1 * DE REPARATIONE GENERIS HUMANI PER FILIUM DEI.: [12949]1 * DE SACRA SCRIPTURA.: [12950]1 * DE SACRAMENTIS.: [12951]1 * DE SACROSANCTA TRINITATE PERSONARUM IN UNICA ESSENTIA DIVINA.:
[12952]1 * DE SACROSANCTA TRINITATE SCRIPTURÆ TESTIMONIA.: [12953]1 * DE SANCTIFICATIONE, ET DE BONIS OPERIBUS.: [12954]1 * DE SATISFACTIONE CHRISTI PRO PECCATIS NOSTRIS.: [12955]1 * DE UNIONE HYPOSTATICA, SEU PERSONALI, DUARUM NATURARUM IN CHRISTO.:
[12956]1 * DE VOCATIONE MINISTRORUM ECCLESIÆ.: [12957]1 * DES: [12958]1 * Dans l'Ancien Testament: [12959]1 * Dans le Nouveau Testament: [12960]1 * De plus chacun, de quelque qualité, condition, ou état, qu'il soit, doit être soumis aux Magistrats,Tit. iii. 1: [12961]1 * De plus, afin que la saint ordonnance de Dieu ne puisse être violée ou venir à mépris, nous disons que chacun doit avoir les Ministres de la Parole et les Anciens de l'Église, en singulière estime, pour l'oeuvre qu'ils font, et être en paix avec eux, sans murmure, débat, ou contention,1 Thess. v. 12, 13: [12962]1 * De plus, nous nous contentons du nombre des sacrements que Christ notre Maître nous a ordonnés: lesquels ne sont que deux seulement, savoir le sacrement du Baptême et de la Sainte Cène de Jésus-Christ.Matt. xxvi. 36: [12963]1 * Dieu en trois personnes, créateur et conservateur de tout ce qui existe.: [12964]1 * Dieu, comme nous enseignent les Écritures Saintes.Gen. i. 2:
[12965]1 * En outre, bien que les sacrements soient conjoints à la chose signifiée, ils ne sont pas toutefois reçus de tous avec ces deux choses: le méchant prend bien le sacrement à sa condamnation;1 Cor. xi. 29: [12966]1 * En quoi nous rejetons toutes les brouilleries et inventions damnables que les hommes ont ajoutées et mêlées aux sacrements, comme profanations, et disons qu'on se doit contenter de l'ordre que Christ et ses Apôtres nous en ont enseigné, et parler comme ils en ont parlé.: [12967]1 * Esprit, le changement surnaturel que l'Écriture appelle nouvelle naissance, régénération, conversion, passage de la mort à la vie.:
[12968]1 * Et afin que tout le monde voye clairement nôtre croyance sur ce point, nous adjoûtons icy les mémes termes qui sont couchés en nôtre Priere avant la Communion, dans nôtre liturgie, ou maniere de celebrer la Sainte Cene, et dans nôtre Catechisme public, qui sont pieces qu'on peut voir à la fin de nos Pseaumes: voicy les termes de nôtre Priere:: [12969]1 * Et au contraire les fidèles et élus seront couronnés de gloire et:
[12970]1 * Et cette est la seule cause, Sire, pour laquelle les bourreaux ont en tant de fois les mains souillées du sang de voz poures suiets, lesquels n'espargnent point leurs vies pour maintenir cette mesme confession de Foy, ont bien peu faire entendre à tous qu'ils estoyent poussez d'autre esprit que de celuy des hommes, qui naturellement ont plus de soucy de leurs repos et commoditez, que de l'honneur et gloire de Dieu.: [12971]1 * Et par ce que nous avons nécessairement besoin d'estre, par la prédication de la parole de Dieu, retenus en nostre devoir et office tant envers luy: qu'envers vous: nous vous supplions très-humblement, Sire, qu'il nous soit permis d'estre quelquefois assemblez tant pour estre exhortez par la parole de Dieu à sa crainte, que pour estre conformez par l'administration des Sacremens que nostre Seigneur Iésus Christ a instituez en son Eglise. Et s'il plaist à vostre Maiesté nous donner lieu, auquel un chacun puisse voir ce qui se fait en noz assemblées, la seule veue nous absoudra de l'accusation de tant de crimes énormes, dont nosdittes assemblées ont esté diffamées parcidevant. Car on n'y pourra veoir que toute modestie et chasteté, et on n'y pourra ovyr que louanges de Dieu, exhortations à son service, et prières pour la conservation de vostre Maiesté et de vostre Royaume. Que s'il ne vous plaist nous faire tant de grâce, au moins qu'il nous soit permis de poursvyvre particulièrement entre nous avec repos l'ordre qui y est estably.: [12972]1 * Et partant, Sire, suyvant, la bonté et douceur de laquelle promettez user envers voz poures suiets, nous supplions très-humblement vostre Maiesté nous faire cette miséricorde, que de prendre en main la connaissance de la cause, pour laquelle estans poursvyvis à toute heure ou de mort, ou de bannissement, nous perdons : [12973]1 * Et pour plus ample declaration de nôtre creance, nous reïterons icy la protestation que nous fimes imprimer l'an: [12974]1 * Et pourtant nous prions bien humblement toutes les Églises Evangeliques et Protestantes, de nous tenir, nonobstant nôtre pauvreté et petitesse, pour vrais membres du corps mystique de Jesus Christ, soufrans pour son Saint Nom; et de nous continuer l'assistance de leurs prieres envers Dieu, et tous autres bons offices de leurs charités, comme nous les avons déja abondamment experimentés, dont nous les remerçions avec toute l'humilité, qui nous est possible, et suplions de tout nôtre coeur le Seigneur qu'il en soit luy même le remunerateur, versant sur elles les plus precieuses benedictions de sa grace et de sa gloire, et en cette vie, et en celle qui est à venir. Amen.: [12975]1 * Et quant aux Ministres de la Parole, en quelque lieu qu'ils soient, ils ont une même puissance et autorité, étant tous Ministres de Jésus-Christ,1 Cor. iv. 1: [12976]1 * Et s'il ne vous plaist, Sire, d'ouyr nostre voix, qu'il vous plaise d'ouyr celle du Fils de Dieu, lequel vous ayant donné puissance sur noz biens, sur noz corps et sur nostre propre vie: vous demande que la puissance et domination sur noz ames et consciences (lesquelles il s'est acquises au pris de son sang) luy soyent réservées.:
[12977]1 * Et sur ceci nous détestons l'erreur des Anabaptistes et autres mutins, et en général de tous ceux qui veulent rejeter les autorités et Magistrats, et renverser la justice,2 Pier. ii. 10:
[12978]1 * Finalement nous croyons selon la Parole de Dieu, que quand le temps ordonné du Seigneur sera venu (lequel est inconnu a toutes créatures)Matt. xxiv. 36: [12979]1 * Finalement, nous tenons le purgatoire pour une illusion procédée de cette même boutique, de laquelle sont aussi procédés les voeux monastiques, pélerinages, défenses du mariage, et de l'usage des viandes, l'observation cérémonielle des jours la confession auriculaire, les indulgences et toutes autres telles choses, par lesquelles on pense mériter grâce et salut.Matt. xv. 11: [12980]1 * I. Nous croyons que la sainte Écriture est pleinement inspirée de Dieu dans toutes ses parties, et qu'elle est la seule et infaillible règle de la foi.: [12981]1 * I. Qu'il y a un seul Dieu, qui est une essence spirituelle, eternelle, infinie, tout sage, tout misericordieuse, et tout juste; en un mot tout parfaite; et qu'il y a trois Personnes en cette seule et simple essence, le Pere, le Fils, et le S. Esprit.:
[12982]1 * II. Ce Dieu se manifeste tel aux hommes,Rom. i. 20: [12983]1 * II. Nous connaissons ces livres être canoniques, et la règle très-certaine de notre foi,Psa. xix. 9: [12984]1 * II. Nous recevons comme Écritures canoniques, pour l'Ancien Testament, tous les livres qui nous sont transmis à ce titre par l'universalité du peuple juif, auquel les oracles de Dieu ont été confiés sous la surveillanee du Seigneur; et nous recevons également comme Écritures canoniques, pour le Nouveau Testament, tous les livres qui, sous l'action de la même Providence, nous ont été transmis à ce titre par l'universalité des Églises de la chrétienté.: [12985]1 * II. Que ce Dieu s'est manifesté aux hommes par ses oeuvres, tant de la Creation, que de la Providence, et par sa Parole, revelée au commencement par Oracles en diverses sortes, puis redigée par écrit és Livres qu'on appelle l'Escriture Sainte.: [12986]1 * II. Toute cette Ecriture sainte est comprise aux livres canoniques du Vieux et du Nouveau Testament, desquels le nombre s'ensuit: les cinq livres de Moïse, savoir: Genèse: [12987]1 * III. Nous adorons le Père, le Fils et le Saint-Esprit, un seul :
[12988]1 * III. Qu'il faut recevoir, comme nous recevons cette Sainte Ecriture pour Divine, et Canonique, c'est-à-dire pour regle de nòtre Foy, et de nòtre vie, et qu'elle est contenüe pleinement és Livres de l'Ancien et du Nouveau Testament: que dans l'Ancien Testament :
[12989]1 * IV. Nous croyons que le premier homme, Adam, fut créé à l'image de Dieu, dans une justice et une sainteté véritables; mais que, séduit par Satan, il tomba, et que dès lors la nature humaine fut entierement corrompue; en sorte que tous les hommes naissent pécheurs, incapables de faire le bien selon Dieu, assujettis au mal, attirant sur eux, par un juste jugement, la condamnation et la mort.: [12990]1 * IV. Que nous reconnaissons la Divinité de ces Livres Sacrés, non seulement par le témoignage de l'Église, mais principalement par l'eternelle et indubitable verité de la Doctrine qui y est contenüe, par l'excellence, sublimité, et majesté du tout Divine qui y paroît, et par l'opération du S. Esprit, : [12991]1 * IX. Nous croyons que l'homme ayant été créé pur et entier, et conforme à l'image de Dieu, est, par sa propre faute, déchu de la grâce qu'il avait reçue,Gen. i. 26: [12992]1 * IX. Nous croyons que sans la sanctification personne ne verra le Seigneur, et que, rachetés à grand prix, nous devons le glorifier par nos oeuvres. Et quoique le combat entre l'esprit et la chair demeure en nous jusqu'à la fin, toutefois nous ne perdons pas courage, mais ayant reçu une volonté nouvelle, nous travaillons à notre sanctification dans la crainte de Dieu.: [12993]1 * IX. Que l'homme a perdu par sa transgression, la justice et la sainteté qu'il avoit receüe, encourant avec l'indignation de Dieu, la mort et la captivité, sous la puissance de celuy qui a l'empire de la mort, assavoir le Diable, à ce point que son franc arbitre est devenu serf et éclave du peché, tellement que de nature tous les hommes, et Juifs et gentils, sont Enfans d'Ire, tous morts en leurs fautes et pechés, et par conséquant incapables d'avoir aucun bon movement pour le salut, ni même former aucune bonne pensée sans la grace; toutes leurs imaginations et pensées n'estant que mal en tout tems.: [12994]1 * Jérémie, Ezéchiel, et Daniel. Puis les autres douze petits Prophètes: Osée, Joël, Amos, Abdias, Jonas, Michée, Nahum, Habacuc, Sophonie, Aggée, Zacharie, Malachie.: [12995]1 * LES FRANÇOIS QUI DESIRENT VIVRE SELON LA PURETÉ DE L'EVANGILE DE NOSTRE SEIGNEUR IÉSUS CHRIST.: [12996]1 * La Confession de Foi: [12997]1 * La seule défiance donc a amené cette coutume de déshonorer les saints au lieu de les honorer, faisant ce que jamais ils n'ont fait ni demande; mais l'ont rejeté constamment, et selon leur devoir, comme il appert par leurs écrits.Act. x. 26: [12998]1 * Le Père, première cause, principe et origine de toutes choses. Le Fils, sa parole et sapience éternelle. Le Saint-Esprit, sa vertu, puissance et efficace. Le Fils éternellement engendré du Père. Le Saint-Esprit procédant éternellement de tous deux, les trois personnes non confuses, mais distinctes, et toutefois non divisées, mais d'une même essence, éternité, puissance et égalité. Et en cela avouons ce qui a été déterminé par les conciles anciens, et détestons toutes sectes et hérésies qui ont été rejetées par les saints docteurs, comme saint Hilaire, saint Athanase, saint Ambroise, et saint Cyrille.: [12999]1 * Les marques pour connaître la vraie Église sont telles: Si l'Église use de la pure prédication de l'Évangile;*2: [13000]1 * Les termes de nôtre Liturgie sont:: [13001]1 * Lui envers nous,1 Cor. iv. 7: [13002]1 * Nous Croyons.: [13003]1 * Nous comprenons l'Écriture Sainte aux deux volumes du l'ieux et du Nouveau Testament, qui sont livres canoniques, auxquels il n'y a rien à répliquer. Le nombre en est tel en l'Eglise de Dieu.:
[13004]1 * Nous confessons donc que Dieu a accompli la promesse qu'il avait faite aux anciens Pères, par la bouche de ses saints Prophètes,Es. xi. 1: [13005]1 * Nous confessons que cette Parole de Dieu n'a point été envoyée :
[13006]1 * Nous connaissons toutes ces choses tant par les témoignages de la Sainte Écriture, que par les effets, et principalement par ceux-là que nous sentons en nous. Les témoignages des Écritures Saintes qui nous enseignent de croire cette sainte Trinité sont écrits en plusieurs lieux de l'Ancien Testament, qui n'ont point besoin de dénombrement, mais de choix et de : [13007]1 * Nous croyons cependant que bien qu'il soit utile et bon aux gouverneurs de l'Église d'établir et disposer certain ordre entre eux, pour l'entretien du corps de l'Église, ils se doivent toutefois bien garder de décliner de ce que Christ notre seul Maître nous a ordonné.Col. ii. 6, 7: [13008]1 * Nous croyons et confessons aussi que le Saint-Esprit procède éternellement du PèrePsa. xxxiii. 6, 17: [13009]1 * Nous croyons et confessons que Jésus-Christ, qui est la fin de la Loi,Rom. x. 4: [13010]1 * Nous croyons et confessons que notre Sauveur Jésus-Christ a ordonné et institué le sacrement de la sainte Cène,Matt. xxvi. 26: [13011]1 * Nous croyons et confessons une seule Église catholique ou universelle,Es. ii. 2: [13012]1 * Nous croyons qu'il faut bien diligemment discerner, et avec bonne prudence par la Parole de Dieu, quelle est la vraie Église, à cause que toutes les sectes qui sont aunjourd'hui au monde se couvrent de ce nom d'1 Église.: [13013]1 * Nous croyons que Dieu étant très-parfaitement miséricordieux et aussi très-juste, a envoyé son Fils prendre la nature en laquelle la désobéissance avait été commise, pour porter, en elle, la punition du péché par sa très-rigoureuse mort et passionHéb. ii. 14: [13014]1 * Nous croyons que Dieu a créé l'homme du limon de la terre, et l'a fait et formé à son image et resemblance,Gen. i. 26: [13015]1 * Nous croyons que Jésus-Christ est grand Sacrificateur éternellement, avec serment, selon l'ordre de Melchisédec,Psa. cx. 4: [13016]1 * Nous croyons que Jésus-Christ, quant à sa nature divine, est Fils unique de Dieu,Jean i. 18, 49: [13017]1 * Nous croyons que ce bon Dieu, après avoir créé toutes choses, ne les a pas abandonnées à l'aventure ni à fortune; mais les conduit et gouverne de telle façon, selon sa sainte volunté,Jean v. 17:
[13018]1 * Nous croyons que cette Écriture Sainte contient parfaitement la volonté divine, et que tout ce que: [13019]1 * Nous croyons que cette vraie foi étant engendrée en l'homme par l'ouïe de la Parole de Dieu et par l'opération du Saint-Esprit,1 Pier. 23: [13020]1 * Nous croyons que le Père a créé de rien le ciel et la terre, et toutes créatures, quand bon lui a semblé, par sa Parole, c'est-à-dire par son Fils,Gen. i. 1: [13021]1 * Nous croyons que les Ministres de la Parole de Dieu,1 Tim. v. 22:
[13022]1 * Nous croyons que les cérémonies et figures de la Loi ont cessé à la: [13023]1 * Nous croyons que notre béatitude gît en la rémission de nos péchés à cause de Jésus-Christ, et qu'en cela est contenue notre justice devant Dieu, comme David et saint Paul nous enseignent, déclarant la béatitude de l'homme, à qui Dieu alloue justice sans oeuvres.Luc i. 77: [13024]1 * Nous croyons que notre bon Dieu ayant égard à notre rudesse et infirmité, nous a ordonné des Sacrements, pour sceller en nous ses promesses,Rom. iv 11: [13025]1 * Nous croyons que notre bon Dieu par sa merveilleuse sagesse et bonté, voyant que l'homme s'était ainsi précipité en la mort, tant corporelle que spirituelle, et rendu entièrement malheureux, s'est lui-même mis à le chercher, lorsque l'homme s'enfuyait de lui tout tremblant,Gen. iii. 8, 9, 19: [13026]1 * Nous croyons que notre bon Dieu, à cause de la dépravation du genre humain, a ordonné des Rois, Princes, et Magistrats;Ex. xviii. 20:
[13027]1 * Nous croyons que nous n'avons d'acces vers Dieu, sinon par un seul Médiateur et Avocat Jesus-Christ, le juste,1 Tim. ii. 5: [13028]1 * Nous croyons que par cette conception la personne du Fils a été unie et conjointe inséparablement avec la nature humaine, de sorte qu'il n'y a point deux Fils de Dieu ni deux personnes, mais deux natures unies en une seule personne, chaque nature retenant ses propriétes distinctes. Ainsi que la nature divine est toujours demeurée incréée, sans commencement de jours ni fin de vie,Héb. vii. 3: [13029]1 * Nous croyons que par la désobéissance d'Adam, le péché originel a été répandu par tout le genre humain;Rom. v. 12, 13: [13030]1 * Nous croyons que pour obtenir la vraie connaissance de ce grand mystère, le Saint-Esprit allume en: [13031]1 * Nous croyons que puisque cette sainte assemblée et congrégation, est l'assemblée des sauvés, et qu'il n'y a point de salut hors d'elle,1 Pier. iii. 20: [13032]1 * Nous croyons que toute la race d'Adam étant ainsi précipitée en perdition et ruine par la faute du premier homme, Dieu s'est démontré tel qu'il est, savoir miséricordieux et juste:Rom. ix. 18, 22, 23: [13033]1 * Nous croyons tous de coeur et confessons de bouche, qu'il y a une seule et simple essenceEph. iv. 5: [13034]1 * Nous croyons, que cette vraie Église doit être gouvernée selon la police spirituelle que notre Seigneur nous a enseignée par sa Parole: savoir qu'il y ait des Ministres ou Pasteurs pour prêcher la Parole de Dieu et administrer les sacrements;Eph. iv. 11:
[13035]1 * Nous faisons donc de bonnes oeuvres, mais non point pour mériter {car que mériterions-nous?) mais plutôt nous sommes redevables à Dieu pour les bonnes oeuvres que nous faisons, et non pas :
[13036]1 * Nous le connaissons par deux moyens. Premièrement: Par la création, conservation et gouvernement du monde universel,Psa. xix. 2:
[13037]1 * Nous le supplions, Sire, qu'il vous conduise tousiours par son Esprit, accroissant avec vostre aage, vostre grandeur et puissance, vous donnant victoire contre tous voz ennemis, establissant pour iamais en toute équité et iustice le throsne de vostre Maiesté: devant laquelle aussi il luy plaise nous faire trouver grâce, pour resentir quelque fruit de nostre présente supplication, à fin qu'ayons changé noz peines et afflictions à quelque repos et liberté, nous changeons aussi noz pleurs et larmes à une perpétuelle action de grâces à Dieu, et à vostre Maiesté, pour avoir fait chose à luy très-agréable, très-digne de vostre bonté et iustice, et très-nécessaire pour la conservation de voz plus humbles et plus obéissons suiets et serviteurs.: [13038]1 * Nous mettons différence entre ces saints livres et les livres apocryphes, qui sont le troisième et quatrième livre d'Esdras, le livre de Tobie, Judith, Sapience, Ecclésiastique, Baruc, ce qui a été ajouté à l'histoire d'Ester, le cantique des trois Enfants en la fournaise, l'histoire de Susanne, l'histoire de l'idole Bel et du Dragon, l'Oraison de Manassé, et les deux livres des Maccabées, lesquels l'Église peut bien lire et y prendre instruction dans les choses conformes aux livres canoniques; mais ils n'ont point telle force et vertu que par un témoignage qui en est tiré, on puisse arrêter quelque chose de la foi ou religion chrétienne, tant s'en faut qu'ils puissent ramoindrir l'autorité des autres saints livres.: [13039]1 * Nous ne parlons pas ici de la compagnie des hypocrites qui sont mêlés parmi les bons en l'Eglise, et cependant n'en sont point, bien qu'ils y soient présents quant au corps;1 Matt. xiii. 22:
[13040]1 * Nous ne voulons pas cependant nier que Dieu ne rémunère les bonnes oeuvres, mais c'est par sa grâce qu'il couronne ses dons.Matt. x. 42: [13041]1 * Nous recevons donc seulement ce qui est propre pour garder et nourrir concorde et union, et : [13042]1 * Nous recevons tous ces livres-là seulement, pour saints et canoniques, pour régler, fonder et établir notre foi, et croyons pleinement toutes les choses qui y sont contenues, non pas tant parce que l'Eglise les reçoit et approuve tels, mais principalement parce que le Saint-Esprit nous rend témoignage : [13043]1 * Or c'est une chose assurée que Jésus-Christ ne nous a pas recommandé ses Sacrements pour néant: partant il fait en nous tout ce qu'il nous représente par ces signes sacrés; encore que la manière outrepasse notre entendement, et nous soit incomprehensible, : [13044]1 * Or il faut aussi noter les offices et effets particuliers des trois personnes envers nous. Le Père est appelé notre Créateur par sa vertu.Eccl. xii. 3: [13045]1 * Or tous ces Chefs qui nous sont ainsi malicieusement imputés, bien loin de les croire ou enseigner parmi nous, que nous les tenons pour heretiques et damnables, et denonçons de tout nôtre coeur anatheme contre quiconaue les voudroit soûtenir.: [13046]1 * PROFESSION DE FOI: [13047]1 * Par quoi mous rejetons tout ce qu'on enseigne du franc arbitre de l'homme, parce qu'il n'est que serf de péché,Es. xxvi. 12: [13048]1 * Parce que nous avons apris que nos Adversaires ne se contentans pas de nous avoir persecutés, et dépoüillés de tous nos biens, pour nous rendre tant plus odieus, vont encore semans beaucoup de faus bruits, qui tendent non seulement à fletrir nos personnes, :
[13049]1 * Pour cette cause, nous croyons que quiconque prétend parvenir à:
[13050]1 * Publiée avec leur Manifeste à l'occasion des effroyables massacres de l'an 1655.: [13051]1 * Quant à la fausse Église, elle s'attribue à elle et à ses ordonnances plus d'autorité qu'à la Parole de Dieu.Col. ii. 18, 19:
[13052]1 * Salomon. Item, le livre d'Esaïe: [13053]1 * Secondement: Il se donne à connaître à nous plus manifestement et évidemment par sa sainte et divine Parole,Psa. xix. 8: [13054]1 * Sire, nous pouvons protester qu'il n'y a aucune chose qui répugne à la parole de Dieu, ne qui contrevienne à l'hommage que nous vous devons.: [13055]1 * Sire, nous rendons grâces à Dieu, de ce que n'ayans eu iusques icy aucun accés à vostre Maiesté, pour luy faire entendre la rigueur des persécutions que nous avons endurées, et endurons iournellement pour vouloir suyure la pureté de l'Evangile, et le repos de nostre conscience: maintenant il nous fait cet heur de veoir qu'avez la volonté de connoitre le mérite de nostre cause, suyvant l'Edit dernier donné à Amboise au moys de Mars, l'An présent 1559, qu'il a pleu à vostre Maiesté faire publier. Qui est la cause qu'à présent nous osons ouvrir la bouche: laquelle nous a esté parddevant fermée par l'iniustice et violence de plusieurs voz officiers, estans plustost incitez de haine contre nous, que de bonne affection à vostre service. Et à fin, Sire, que nous puissions pleinement informer vostre Maiesté de ce qui concerne cette cause, nous vous supplions très-humblement de voir et entendre nostre Confession de Foy, laquelle nous vous présentons: espérans qu'elle nous sera défence suffisante contre tous les blasmes et opprobres, dont iusques icy avons esté chargez à grand tort par ceux qui ont tousiours fait mestier de nous condamner, premier que nostre cause leur fust connevë. En laquelle, : [13056]1 * Suivant cette vérité et Parole de Dieu, nous croyons en un seul Dieu qui est une seule essence,Es. xliii. 10: [13057]1 * Sur cela nous rejetons l'erreur damnable des Épicuriens, qui disent que Dieu ne se mêle de rien et laisse aller toutes choses à l'aventure.: [13058]1 * V. Nous croyons que la Parole qui est contenue en ces livres, est procédée de Dieu,2 Tim. iii. 15, 16: [13059]1 * V. Nous croyons que la Parole, qui était de toute éternité avec Dieu et qui était Dieu, a été faite chair, et que, second Adam, né pur d'une vierge par la puissance du Très-Haut, Jésus, seul entre les hommes, a pu rendre à Dieu une parfaite obéissance.: [13060]1 * V. Que Dieu a fait toutes choses de rien, par sa volonté toute libre, et par la puissance infinie de sa Parole.: [13061]1 * VI. Cette Ecriture sainte nous enseigne qu'en cette seule et simple essence divine, que nous avons confessée, il y a trois personnes, le Père, le Fils, et le Saint-Esprit.Deut. iv. 12: [13062]1 * VI. Nous croyons que Jésus, le Christ, Dieu et homme en une seule personne, unique Médiateur entre Dieu et les hommes, est mort à notre place en victime expiatoire, qu'il est ressuscité, et que, élevé dans la gloire, il comparaît maintenant pour nous devant Dieu, en même temps qu'il demeure avec nous par son Esprit.:
[13063]1 * VI. Qu'il les conduit et gouverne toutes par sa Providence, ordonnant et adressant tout se qui arrive au monde, sans qu'il soit pourtant ni autheur, ni cause du mal que les créatures font, ou que la coulpe luy en puisse, ou doive en aucune façon estre imputée.:
[13064]1 * VII. Nous croyons que Dieu en trois personnes coopérantes, par sa vertu, sagesse et bonté incompréhensible, a créé toutes choses, nonseulement le ciel, la terre et tout ce qui y est contenu; mais aussi les esprits invisibles,Gen. i. 1: [13065]1 * VII. Nous croyons que nul homme ne peut entrer dans le royaume de Dieu s'il n'a subi dans mm âme, par la vertu du Saint-: [13066]1 * VII. Que les Anges ayant esté creés purs et saints, il y en a qui sont tombés dans une corruption et perdition irreparable, mais que les autres ont perseveré par un effet de la bonté Divine, qui les a soûtenus et confirmés.: [13067]1 * VIII. Nous croyons que non-seulement il a créé toutes choses, mais qu'il les gouverne et conduit,Psa. civ.: [13068]1 * VIII. Nous croyons que nous sommes justifiés devant Dieu, non par des oeuvres de justice que nous ayons faites, mais uniquement par grâce et par le moyen de la foi en Christ, dont la justice nous est imputée. C'est pourquoi nous sommes assurés qu'en Lui nous avons la vie éternelle, et que nul ne nous ravira de sa main.: [13069]1 * VIII. Que l'homme qui avoit esté creé pur et saint, à l'Image de Dieu, s'est privé par sa faute de cét estat bienheureux, donnant ses assentimens aux discours captieus du Diable.: [13070]1 * Voilà pourquoi nous le confessons être vrai Dieu et vrai homme: vrai Dieu pour vaincre la mort par sa puissancë, et vrai homme, afin qu'il pût mourir pour nous selon l'infirmité de sa chair.:
[13071]1 * Vous supplions très-humblement, Sire, de croyre, que oyant lire cette supplication qui votis est maintenant présentée, vous oyez les cris et gémissemens d'une infinité de voz poures suiets qui implorent vostre miséricorde: à ce qu'elle esteigne les feus que la cruanté de voz iuges a allumez en vostre Royaume. Et ainsi qu'il nous soit loisible, servans à vostre Maiesté : [13072]1 * X. Nous croyons que le commencement et la fin du salut, la nouvelle naissance, la foi, la sanctification, la persévérance, sont un don gratuit de la miséricorde divine; le vrai croyant ayant été élu en Christ avant la fondation du monde, selon la préconnaissance de Dieu le Père, dans la sanctification de l'Esprit, pour : [13073]1 * X. Nous croyons que toute la lignée d'Adam est infectée de telle contagion, qui est le péché originel, et un vice héréditaire, et non pas seulement une imitation, comme les Pélagiens ont voulu dire, lesquels nous détestons en leurs erreurs. Et n'estimons pas qu'il soit besoin de s'enquérir comme le péché vient d'un homme à l'autre, vu que c'est : [13074]1 * X. Que toute la posterité d': [13075]1 * XI. Nous croyons aussi que ce vice est vraiment péché, qui suffit à condamner tout, le genre humain, jusqu'aux petits enfants dès le ventre de la mère, et que pour tel il est réputé devant Dieu;Psa. li. 7: [13076]1 * XI. Nous croyons que Dieu, qui à tant aimé le monde que de donner son fils unique, ordonne présentement à tout homme, en tout lieu, de se convertir; que chacun est responsable de ses péchés et de son incrédulité; que Jésus ne repousse aucun de ceux qui vont à lui, et que tout pécheur qui invoque sincèrement son Nom sera sauvé.:
[13077]1 * XI. Que Dieu retire de cette corruption et condamnation, les personnes qu'il a éleües par sa misericorde en son Fils Jesus Christ, y laissant les autres par un droit irreprochable de la liberté et justice.: [13078]1 * XII. Nous croyons que de cette corruption et condamnation générale, en laquelle tous les hommes sont plongés, Dieu, retire ceux lesquels en son conseil éternel et immuable il a élus par sa seule bonté et miséricorde en notre Seigneur Jésus-Christ, sans considération de : [13079]1 * XII. Nous croyons que le Saint-Esprit applique aux élus, par le moyen de la Parole, le salut que le Père leur a destiné et que le Fils leur a acquis; de telle sorte que, les unissant à Jésus par la foi, il habite en eux, les affranchit de l'empire du péché, leur fait comprendre les Écritures, les console et les scelle pour le jour de la rédemption.: [13080]1 * XII. Que Jesus Christ ayant esté ordonné de Dieu, en son decret eternel, pour estre le seul Saveur, et l'unique Chef de son Corps, qui est l'Église, il l'a rachetée par son propre Sang, dans l'accomplissement des tems, et luy offre et communique tous ses benefices par l'Evangile.: [13081]1 * XIII. Nous attendons des cieux le Seigneur Jésus-Christ, qui transformera le corps de notre humiliation pour le rendre conforme au corps de sa gloire, et nous croyons qu'en cette journée-là, les morts qui sont en Christ sortant à sa voix de leurs tombeaux, et les fidèles qui vivront alors sur la terre, transmués par sa puissance, seront enlevés tous ensemble dans les nuées à sa rencontre, et qu'ainsi nous serons toujours avec le Seigneur.:
[13082]1 * XIII. Nous croyons qu'en icelui Jésus-Christ tout ce qui était requis à notre salut nous a été offert et communiqué. Lequel nous étant donné à salut, nous à été quant et quant fait sapience, sanctification et rédemption: en sorte qu'en déclinant de lui, on renonce à la miséricorde du Père, où il nous convient avoir refuge unique.1 Cor. i. 30: [13083]1 * XIII. Qu'il y a deux natures en Jesus Christ, la Divine et l'humaine vrayement en une même personne, sans confusion, sans division, sans separation, sans changement; châque nature gardant ses proprietés distinctes, et que Jesus Christ est vray Dieu et vray homme tout ensemble.: [13084]1 * XIV. Nous croyons qu'il y aura une résurrection des injustes comme des justes; que Dieu a arrêté un jour où il jugera le monde universel par l'homme qu'il a destiné à celà; et que les méchants iront aux peines éternelles, pendant que les justes jouiront de la vie éternelle.: [13085]1 * XIV. Nous croyons que Jésus-Christ étant la sagesse de Dieu, et son Fils éternel, a revêtu notre chair, afin d'être Dieu et homme en une personne,Jean i. 14: [13086]1 * XIV. Que Dieu a tant aimé le monde, qu'il a donné son Fils pour nous sauver par son obeïssance tres-parfaite, nommement par celle qu'il a montré en souffrant la mort maudite de la Croix, et par les victoires qu'il a remporté sur le Diable, le péché, et la mort.:
[13087]1 * XIX. Nous croyons que c'est par ce moyen que nous avons liberté et privilège d'invoquer Dieu, avec pleine fiance qui'l se montrera notre Père.Rom. v. 12: [13088]1 * XIX. Que Jesus Christ est nôtre vray et unique Mediateur: non seulement de Redemption, mais aussi d'Intercession, et que par ses merites et sa mediation, nous avons accés au Pere, pour l'invoquer avec la sainte confiance d'estre exaucés, sans qu'il soit besoin d'avoir recours à aucun autre intercesseur que luy.: [13089]1 * XL. Nous tenons donc qu'il faut obéir à leurs lois et statuts,Matt. xvii. 24: [13090]1 * XV. Nous croyons qu'en une même personne, savoir, Jésus-Christ, les deux natures sont vraiment et inséparablement conjointes et unies, demeurant néanmoins chacune nature en sa propriété distincte:Matt. i.: [13091]1 * XV. Nous croyons que les églises particulières, établies en divers lieux et plus ou moins mélangées de régénérés et d'inconvertis, doivent se faire connaître au monde par la profession de leur espérance, les actes de leur culte, et le travail de leur charité. Mais nous croyons aussi que, au-dessus de toutes ces églises particulières qui ont été, qui sont et qui seront, il existe devant Dieu une sainte Église universelle, composée de tous les régénérés, et formant un seul corps invisible dont Jésus-Christ est la tête et dont les membres ne seront entièrement manifestés qu'au dernier jour.: [13092]1 * XV. Que Jesus Christ ayant fait l'entiere expiation de nos pechés par son sacrifice tres-parfait, : [13093]1 * XVI. Nous croyons que Dieu envoyant son Fils, a voulu montrer son amour et bonté inestimable envers nous, en le livrant à la mort, et le ressuscitant pour accomplir toute justice et pour nous acquérir la vie céleste.Jean iii. 16: [13094]1 * XVI. Nous croyons que le Seigneur a institué le baptême et la Cène comme symboles et gages du salut qu'il nous a acquis: le baptême, qui est le signe de la purification par le sang et par l'Esprit de Jésus: la Cène, dans laquelle nous recevons par la foi sa chair et son : [13095]1 * XVI. Que le Seigneur Jesus nous ayant pleinement reconcilié à Dieu par le Sang de sa Croix, c'est par son seul merite, et non par nos oeuvres, que nous sommes absous et justifiés devant luy.: [13096]1 * XVII. Mous croyons que par le sacrifice unique que le Seigneur Jésus a offert en la croix,2 Cor. v. 19: [13097]1 * XVII. Nous déclarons que, tout en voulant devant Dieu maintenir parmi nous la saine prédication de toutes ces vérités, nous reconnaissons pour frères tous ceux qui, en quelque lieu que se soit, invoquent Jésus-Christ comme leur unique Sauveur et comme leur Dieu; nous voulons les aimer, et nous désirons apprendre du Seigneur à leur donner en toute occasion des témoignages du lien qui nous unit tous en Lui pour l'éternité.: [13098]1 * XVII. Que nous avons union avec Jesus Christ, et communion à ses benefices par la Foy, qui s'appuye sur les promesses de vie, qui nous sont faites en son Evangile.: [13099]1 * XVIII. Nous croyons que toute notre justice est fondée en la rémission de nos péchés, comme aussi c'est notre seule félicité, comme dit David.Psa. xxxii. 2: [13100]1 * XVIII. Que cette Foy vient de l'operation gracieuse et efficace du
S. Esprit, qui éclaire nos ames, et les porte à s'appuyer sur la misericorde de Dieu, pour s'appliquer le merite de Jesus Christ.:
[13101]1 * XX. Nous croyons que nous sommes faits participants de cette justice par la seule foi, comme il est dit qu'il a souffert pour nous acquérir le salut, afin que quiconque : [13102]1 * XX. Que comme Dieu nous promet la regeneration en Jesus : [13103]1 * XXI. Nous croyons que nous sommes illuminés en la foi par la grâce secrète du Saint-Esprit, tellement que c'est un don gratuit et particulier que Dieu départ à ceux que bon lui semble, en sorte que les fidèles n'ont de quoi s'en glorifier, étant obligés au double, de ce qu'ils ont été préférés aux autres.Ephés. ii. 8: [13104]1 * XXI. Que les bonnes oeuvres sont si necessaires aus fideles, qu'ils ne peuvent parvenir au Royaume des Cieux sans les faire, estant vray que Dieu les a preparées afin que nous y cheminoins, qu'ainsi nous devons fuir les vices, et nous adonner aux vertus Chrêtiennes, employant les jûnes et tous autres moyens, qui peuvent nous servir à une chose si sainte.: [13105]1 * XXII. Nous croyons que, par cette foi, nous sommes régénérés en nouveauté de vie, étant naturellement : [13106]1 * XXII. Que bien que nos oeuvres ne puissent pas meriter, nôtre Seigneur ne laissera pas de les recompenser de la Vie Eternelle, par une continuation misericordieuse de sa grace, et en vertu de la constance immuable des promesses qu'il nous en fait.: [13107]1 * XXIII. Nous croyons que toutes les figures de la loi ont pris fin à la venue de Jésus-Christ.Rom. x. 4: [13108]1 * XXIII. Que ceux qui possedent la Vie Eternelle en suite de leur Foy, et de leurs bonnes oeuvres, doivent estre confiderés comme Saints, et glorifiés, loüés pour leurs vertus, imités en toutes les belles actions de leur vie, mais non adorés, ni invoqués, puis qu'on ne doit prier qu'un seul Dieu par Jesus Christ.: [13109]1 * XXIV. Nous croyons, puisque Jésus-Christ nous est donné pour seul avocat,1 Tim. ii. 5: [13110]1 * XXIV. Que Dieu s'est recueilli : [13111]1 * XXIX. Qu'il a institué celuy du Baptéme pour un témoignage de nôtre adoption, et que nous y sommes lavés de nos pechés au Sang de Jesus Christ, et renouvellés en sainteté de vie.: [13112]1 * XXIX. Quant est de la vraie Eglise, nous croyons qu'elle doit être gouvernée selon la police que notre Seigneur Jésus-Christ a établie.Actes vi. 3-5: [13113]1 * XXV. Or, parce que nous ne jouissons de Jésus-Christ que par l'Evangile,Rom. 1. 16, 17: [13114]1 * XXV. Que cette Église est la compagnie des fideles, qui ayans esté éleus de Dieu, devant la fondation du monde, et appellés par une sainte vocation, s'unissent pour suivre la Parole de Dieu, croyons ce qu'il nous y enseigne, et vivans en sa crainte.: [13115]1 * XXVI. Nous croyons donc que nul ne se doit retirer à part, et se contenter de sa personne, mais que tous ensemble doivent garder et entretenir l'union de l'Eglise, se soumettant à l'instruction commune et au joug de Jésus-Christ;Psa. v. 8: [13116]1 * XXVI. Que cette Église ne peut defaillir, ou estre aneantie, mais qu'elle doit estre perpetuelle.: [13117]1 * XXVII. Que tous s'y doivent ranger, et se tenir dans sa communion.:
[13118]1 * XXVII. Toutefois, nous croyons qu'il convient discerner soigneusement, et avec prudence, quelle est la vraie Eglise, parce que par trop on abuse de ce titre.Jér. vii. 4, 8, 11, 12: [13119]1 * XXVIII. Que Dieu ne nous y instruit pas seulement par sa Parole, mais que de plus il a institué des Sacremens pour les joindre à cette Parole, comme des moyens pour nous unir à Jesus Christ, et pour communiquer à ses benefices, et qu'il n'y en a que deux communs à tous les membres de : [13120]1 * XXVIII. Sous cette créance nous protestons que là où la parole de Dieu n'est point reçue, et où on ne fait nulle profession de s'assujettir à elle, et où il n'y a nul usage des sacrements, à parler proprement, on : [13121]1 * XXX. Nous croyons tous vrais pasteurs, en quelque lieu qu'ils soient, avoir même autorité et égale puissance sous un seul chef, seul souverain et seul universel évêque, Jésus-Christ;Matt. xx. 26, 27: [13122]1 * XXX. Qu'il a institué celuy de la Sainte Cene ou Eucharistie, pour la nourriture de nôtre ame, afin que par une vraye, et vive Foy, par la vertu incomprehensible du S. Esprit, mangeans effectivement sa Chair, et beuvans son Sang, et nous unissans tres-étroitement et inseparablement à Christ, en luy, et par luy, nous ayons la vie spirituelle et eternelle.: [13123]1 * XXXI. Nous croyons que nulne se doit ingérer de son autorité propre pour gouverner l'Eglise, mais que cela se doit faire par élection, en tant qu'l est possible et que Dieu le permet.Matt. xxviii. 18, 19: [13124]1 * XXXI. Qu'il est necessaire que l'Église aye des Pasteurs, jugés biens instruits, et de bonne vie, par ceux qui en ont le droit, tant pour prêcher la Parole de Dieu, que pour administrer les Sacremens, et veiller sur le troupeau de Jesus Christ, suivant les regles d'une bonne et sainte Discipline, conjointement avec les Anciens et Diacres, selon la pratique de l'Église ancienne.:
[13125]1 * XXXII. Cependant nous excluons toutes inventions humaines, et toutes lois qu'on voudrait introduire sous ombre du service de Dieu, par lesquelles on voudrait lier les consciences;Rom. xvi. 17, 18: [13126]1 * XXXII. Nous croyons aussi qu'il est bon et utile que ceux qui sont élus pour être superintendants, avisent entre eux quel moyen ils devront tenir pour le régime de tout le corps,Actes xv. 2, 6, 7, 25, 28: [13127]1 * XXXII. Que Dieu a établi les Rois et les Magistrats, pour la conduite des peuples, et que les : [13128]1 * XXXIII. Enfin, qu'il faut recevoir le Symbole des Apôtres, l'Oraison Dominicale, et le Decalogue, comme pieces fondamentales de nôtre creance, et de nos devotions.: [13129]1 * XXXIV. Nous croyons que les sacrements sont ajoutés à la Parole pour plus ample confirmation, afin de nous être gages et marreaux de : [13130]1 * XXXIX. Nous croyons que Dieu veut que le monde soit gouverné par lois et police,Exode xviii. 20, 21: [13131]1 * XXXV. Nous en confessons seulement deux, communs à toute l'Eglise, desquels le premier, qui est le baptême, nous est donné pour témoignage de notre adoption; parce que là nous sommes entés au corps de Christ, à fin d'être lavés et nettoyés par son sang, et puis renouvelés en sainteté de vie par son Saint-Esprit.Rom. vi. 3:
[13132]1 * XXXVI. Nous confessons que la sainte Cène {qui est le second sacrement) nous est un témoignage de l'union que nous avons avec Jésus-Christ,1 Cor. x. 16, 17: [13133]1 * XXXVII. Nous croyons {ainsi qu'il a été dit), que tant en la cène qu'au baptême, Dieu nous donne réellement et par effet ce qu'il y figure. Et partant, nous joignons : [13134]1 * XXXVIII. Ainsi nous tenons que l'eau étant un élément caduc, ne laisse pas de nous testifier en vérité le lavement intérieur de notre âme au sang de Jésus-Christ, par l'efficace de son Esprit,Rom. vi. 3: [13135]1 * [De l'ancien text du manuscrit authentique de 1580, avec la révision de Dortrecht de 1619.]: [13136]1 * aime plus que Jésus-Christ,Jean x. 11: [13137]1 * ainsi qu'il a établi les royaumes, républiques et toutes autres sortes de principautés, soit héréditaires ou autrement, et tout ce qui appartient à l'Etat de justice, et en veut être reconnu auteur: à cette cause il a mis le glaive en la main des magistrats pour réprimer les péchés commis non-seulement contre la seconde table des commandements de Dieu, mais aussi contre la première. Il faut donc, à cause de lui, que non-seulement on endure que les supérieurs dominant,1 Pierre ii. 13, 14: [13138]1 * asservis à pêche.Rom. vi. 1, 2: [13139]1 * assez, que ce que Dieu lui avait donné n'était pas pour lui seul, mais pour toute sa lignée; et ainsi, qu'en la personne d'icelui nous avons été dénués de tous biens, et sommes trébuches en toute pauvreté et malédiction.Gen. viii. 21: [13140]1 * au rebours, sans elle jamais ils ne feront rien pour l'amour de Dieu, mais seulement pour l'amour d'eux-mêmes et craignant d'être condamnés. Il est donc impossible que cette sainte foi soit oisive en l'homme, vu que nous ne parlons pas de la foi vaine,Tit. iii. 8:
[13141]1 * aux enfants de Dieu, mais pardonné par sa grâce et miséricorde, non point afin qu'ils s'endorment, mais afin que le sentiment de cette corruption fasse souvent gémir les fidèles, désirant d'être délivrés du corps de cette mort.Rom. vii. 18, 24: [13142]1 * avec les signes la vraie possession et jouissance de ce qui nous est là présenté. Et ainsi, tous ceux qui apportent à la table sacrée de Christ une pure foi, comme un vaisseau, reçoivent vraiment ce que les signes y testifient; c'est que le corps et le sang de Jésus-Christ ne servent pas moins de manger et de boire à l'âme, que le pain et le vin font au corps.1 Cor. xi.: [13143]1 * bride;Matt. xviii. 17: [13144]1 * choses nous rejetons, non-seulement pour la fausse opinion du mérite qui y est attaché, mais aussi parce que ce sont des inventions humaines, qui imposent joug aux consciences.: [13145]1 * comme l'opération de l'Esprit de Dieu est secrète et incompréhensible. Cependant nous ne nous trompons pas en disant que ce qui est mangé est le propre et naturel corps de Christ, et son propre sang ce qui est bu;Jean vi. 55, 56: [13146]1 * corps quand elle est répandue sur nous, laquelle aussi est vue sur le corps du baptisé, et l'arrose; ainsi le sang de Christ par le Saint-Esprit, fait le même intérieurement en l'âme, l'arrosant et nettoyant de ses péchés et nous régénérant d'enfants de colère en enfants de Dieu:1 Cor. vi. 11: [13147]1 * corriger les vices.Matt. xviii. 15-18: [13148]1 * croira en lui, ne périsse point.Rom. iii.: [13149]1 * d'honneur; Matt. xxv. 34: [13150]1 * de Jésus: Allons donc, dit-il, en certitude de foi, etc.Héb. x. 19, 22: [13151]1 * de l'église évangélique libre de Genève.: [13152]1 * de plus ce que faisait la circoncision au peuple judaïque, le Baptême fait le même envers nos enfants: c'est la cause pourquoi saint Paul appelle le Baptême la Circoncision de Christ.Col. ii. 11: [13153]1 * de servir à celui qui vous a élevé en vostre dignité et grandeur.:
[13154]1 * de tous ses biens: lesquels étant fait nôtres, nous sont plus que suffisants pour nous absoudre de nos pêchês.: [13155]1 * discrétion. Au livre de la Genèse Dieu dit: Faisons l'homme à notre image, et selon notre semblance, etc.Gen. i. 26, 27: [13156]1 * distincte par des propriétés; de sorte, toutefois, que ces trois personnes ne sont qu'un seul Dieu. Il est donc manifeste que le Père n'est point le Fils, et que le Fils n'est point le Père: semblablement que le Saint-Esprit n'est pas le Père ni le Fils. Cependant ces personnes ainsi distinctes ne sont pas divisées, ni confondues, ni mêlées: car le Père n'a point pris chair ni aussi le Saint-Esprit, mais ç'a été seulement le Fils.Phil. ii. 6, 7:
[13157]1 * doivent estre compris seulement les Livres que Dieu a commis à l'Église Judaïque, et qu'elle a toûjours approuvé ou reconnü pour Divins, à savoir les cinq Livres de Moise, Josuê, les Juges, Ruth, le : [13158]1 * donne et fait très-bien et justement son oeuvre, quand même le diable et les méchants font injustement.Matt. viii. 31, 32:
[13159]1 * en notre coeur, qu'ils sont de Dieu, et aussi qu'ils sont approuvés tels par eux-mêmes; car les aveugles mêmes peuvent apercevoir que les choses adviennent qui y sont prédites.: [13160]1 * encore que les magistrats et leurs édits y soient contraires, que tous ceux qui ne s'y rangent, ou s'en séparent, contrarient à l'ordonnance de Dieu.Actes iv. 19, 20: [13161]1 * enfante engendrés des fidèles doivent être baptisés.Matt. xix. 14:
[13162]1 * entretenir tout en l'obéissance de Dieu: à quoi est reguise l'excommunication faite selon la Parole de DieuMatt. xviii. 17:
[13163]1 * et aussi chaque membre, pour tout détruire et gâter par leurs tromperies;Gen. iii. 1: [13164]1 * et en son âme, de sorte que sentant l'horrible punition due à nos péchés, sa sueur devint comme grumeaux de sang découlant en terre.Luc xxii. 44: [13165]1 * et il ne lui en est demeuré de reste que de petites traces,Act. xiv. 16,. 17: [13166]1 * et la dignité de Jésus-Christ,Dan. ix. 17, 18: [13167]1 * et source très-abondante de tous biens.Jacq. i. 17: [13168]1 * et tous autres affligés soient secourus en leurs necessities; et que les assemblées se fassent au nom de Dieu, esquelles grands et petits soient édifiés.: [13169]1 * et visiblement, comme il y est monté,Act. i. 11: [13170]1 * faite d'un commun accord par les François, qui desirent vivre selon la pureté de l'évangile de notre Seigneur Jésus-Christ. A.D. 1559.:
[13171]1 * glorifier le nom de Dieu, et servir au salut de ses élus.Héb. i. 7, 14: [13172]1 * hommes rendront compte de toutes paroles oiseuses qu'ils auront prononcées, lesquelles le inonde n'estime que jeux et passetemps:Rom. ii. 5: [13173]1 * il nous faut aider de la loi et des prophètes, tant pour régler notre vie, que pour être confirmés aux promesses de l'Evangile.:
[13174]1 * ineffable, qui peut toutes choses, qui est toute sage,Rom. xvi. 27:
[13175]1 * l'Église sous le Nouveau Testament, assavoir le Baptéme, et la Sainte Cene.: [13176]1 * l'homme doit croire pour être sauvé, y est suffisamment enseigné.Rom. xv. 4: [13177]1 * la derniere confession de leur Foy qu'ils publierent aprés leurs massacres de l'an: [13178]1 * la grâce de Dieu, et par ce moyen aider et soulager notre foi, à cause de l'infirmité et rudesse qui est en nous,1 Cor. x.: [13179]1 * la vie éternelle doit être une fois baptisé d'un seul baptême, sans jamais le réitérer:Marc xvi. 16: [13180]1 * laquelle est une sainte congrégation et assemblée des vrais fidèles Chrétiens, attendant tout leur salut en Jésus-Christ, étant lavés par son sang, et sanctifiés et scellés par le Saint-Esprit.:
[13181]1 * le sein de la bienheureuse vierge Marie, par la vertu du Saint-Esprit sans oeuvre d'homme;Luc i. 31, 34, 35: [13182]1 * les veut communiquer pour nourriture en vie eternelle, fais nous cette grace que de vraye sincerité de coeur, et d'un zele ardant nous recevions de luy un si grand benefice, c'est qu'en certaine Foy nous jouïssions de son Corps et de son Sang, voire de luy entierement,' etc.: [13183]1 * leurs oeuvres,Rom. iii. 2: [13184]1 * mais sur tout à noircir par des infames calomnies la sainte et salutaire Doctrine, dont nous faisons profession, nous sommes obligés, pour desabuser l'esprit de ceux qui pourraient avoir esté preoccupés de ces sinistres impressions, de faire une briéve Declaration de nôtre Foy, comme nous l'avons fait par le passé et conformement à la Parole de Dieu, afin que tout le monde voye la fausseté de ces Calomnies, et le tort qu'on a de nous haïr, et de nous persecuter pour une Doctrine si innocente.: [13185]1 * ne peut juger qu'il y ait aucune Eglise.Matt. x. 14, 15: [13186]1 * ni apportée par volonté humaine: mais les saints hommes de Dieu ont parlé étant poussés du Saint-Esprit, comme dit saint Pierre.2 Pier. i. 21: [13187]1 * nos coeurs une vraie foi, laquelle embrasse Jésus-Christ avec tous ses mérites, et le fait sien,Eph. iii. 16, 17: [13188]1 * nous-mêmes mais que notre capacité est de Dieu?2 Cor. iii. 5:
[13189]1 * obéir à Jésus-Christ et pour être arrosé de son sang.: [13190]1 * ont été créées par la Parole, laquelle il appelle Dieu.Jean i. 3:
[13191]1 * par ce moyen la puissance de vous faire le très-humble service que nous vous devons. Qu'il plaise donq à vostre Maiesté, Sire, à lieu des feus et glaives dont on a usé parcidevant, faire décider nostre confession de Foy par la parole de Dieu: donnant permission et sevreté pour ce faire. Et nous espérons que vous-mesmes serez iuge de nostre innocence, connoissant qu'il n'y a en nous ny hérésie, ny rébellion aucune: mais que nous tendons seulement à ce but, de pouvoir vivre en saine conscience, servans à Dieu selon ses commandemens, et honorans vostre Maiesté en toute obéissance et servitude.: [13192]1 * par un très-parfait amour, et le ressuscitant pour notre justification;Rom. iv. 25: [13193]1 * peuples leur doivent estre sujets et obeïssans en vertu de cét ordre: [13194]1 * pour entretenir la vie spirituelle et céleste gui se trouve dans les fidèles, il leur a envoyé un pain vivant qui est descendu du ciel, savoir Jésus-Christ,Jean vi. 32, 33, 51: [13195]1 * qu'ils soient utiles, on ne peut fonder aucun article de foi.:
[13196]1 * quelques faux Chrétiens et Hérétiques, comme Marcion, Manès, Praxéas, Sabellius, Paul de Samosate, Arius et autres semblables, lesquels à bon droit ont été condamnés par les Saints Pères.:
[13197]1 * qui nous fait recevoir avec deferance le témoignage que l'Église nous en rend, qui ouvre nos yeux pour découvrir les rayons de la lumiere celeste qui éclatetent en l'Ecriture, et rectifie nôtre goût pour discerner cette viande par la saveur Divine qu'elle a.:
[13198]1 * rendre assurés, éloignant de notre conscience la crainte, l'horreur et l'èpouvantement, pour nous approcher de DieuRom. v. 1: [13199]1 * s'assujettir au joug de Christ.Psa. ii. 3: [13200]1 * saint, sera appelé le Fils de Dieu.Luc i. 35: [13201]1 * sang, et nous annonçons sa mort jusqu'à ce qu'il vienne.: [13202]1 * sinon en tant qu'il a été pur de toute macule.: [13203]1 * tous autres moyens de nous pouvoir justifier devant Dieu;1 Tim. ii. 5: [13204]1 * toutefois il ne lui a pas ôté la vérité de sa nature. Et ainsi, nous le considérons tellement en sa divinité, que nous ne le dépouillons point de son humanité.: [13205]1 * un martyr sans sang: [13206]1 * une Église dans le monde, pour le salut des hommes, quelle n'a qu'un seul Chef, et fondament, qui est Jesus Christ.: [13207]1 * une fois offert en la Croix, il ne peut, ni ne doit estre reiteré sous quelque pretexte que ce soit.: [13208]1 * venue de Christ,Rom. x. 4: [13209]1 * vrai esprit humain, lequel sortit de son corps,Luc xxiii. 46:
[13210]1 * y comme Judas et Simon le magicien recevaient bien tous deux le sacrement, mais non pas Christ, qui y est signifié: ce qui est seulement communiqué aux fidèles. Finalement nous recevons ce saint sacrement en l'assemblee du peuple de Dieu avec humilité et révérence,Act. ii. 42: [13211]1 __________________________________________________________________

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This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

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