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tinenda sit, quanquam in confessione non sit necessaria omnium delictorum enumeratio. Est enim impossibilis juxta Psalmum (xix. 12): Delicto quis intelr ligit?

Abt. XII.— Dt Panitentia.

De poenitentia docent, quod lapsis post Baptismum contingerepossit remissio peccatorum, quocunque tempore cum convertuntur \zu alter Zeit, so sie zur Busse kommeti]; et quod Ecclesia talibus redeuntibus ad pomitentiam absolutionem impartiri debeat.

Constat autem poenitentia proprie his duabus partibus: Altera est contricio seu terrores incussi conscientim agnito peccato. Altera est fides, quae condpitur ex Evangelio seu absolutione, et credit propter Christum remitti peccata, et consolatur conscientiam, et ex terroribus liberat. Deinde sequi debent bona opera, quae sunt fructus pasnitenticB.

Damnant Anabaptistas, qui negant semel justificatos posse amittere Spiriturn Sanctum. Item, qui contendunt quibusdam tantam perfectionem in hoc vita contingere, ut peccare non possint [doss diejenigen so einst sind fromm worden, nicht

in the churches, though enumeration of all offenses be not necessary in confession. For it is impossible; according to the Psalm: 'Who can understand his errors?"

Art. XII.—Of Repentance.

Touching repentance, they teach that such as have fallen after baptism may find remission of 6ins, at what time they are converted [whenever they come to repentance], and that the Church should give absolution unto such as return to repentance.

Now repentance consisteth properly of these two parts: One is contrition, or terrors stricken into the conscience through the acknowledgment of sin; the other is faith, which is conceived by the Gospel, or absolution, and doth believe that for Christ's sake sins be forgiven, and comforteth the conscience, and freeth it from terrors. Then should follow good works, which are fruits of repentance.

They condemn the Anabaptists, who deny that men once justified can lose the Spirit of God, and do contend that some men may attain to such a perfection in this L'fe that they can not sin. [Here are rejected those who teach that those who have once been holy can not wieder fallen mbgen\. Damnantur et Novatiani, qui nolebant absolvere lapsos post Baptismwn redeuntes ad poenitentiam. Itejiciuntur et isti, qui non docent remissionem peccatorum per fidem contingere, sed jubent nos mereri graiiam per satisfactions nostras.

Akt. XIII.—De Usu Sacramentorum.

De usu Sacramentorum docent, quod Sacramenta instituta tint, non modo ut sint notce profession^ inter homines, sed magis ut sint signa et testimonia voluntatis Dei erga nos, ad excitandam et confirmandam ftdem in his, qui utuntur, proposita. Itaque utendum est Sacramentis ita, ut fides accedat, qua credat promissionibus, qua per Sacramenta exhibentur et ostenduntur.

Damnant igitur illos, qui docent, quod Sacramenta ex opere operato justificent, nec docent fidem requiri in usu Sacramentorum, qua credat remitti peccata.

Art. XIV.—De Ordine Ecclesiastico.

De ordine Ecclesiastico \Kirchen-Regiment] docent, quod nemo debeat in Ecclesia publice docere,

fall again.] The Novatians are also condemned, who would not absolve such as had fallen after baptism, though they returned to repentance. They also that do not teach that remission of sins is obtained by faith, and who command us to merit grace by satisfactions, are rejected.

Abt. XIII.—Of the Use of Sacraments.

Concerning the use of the Sacraments, they teach that they were ordained, not only to be marks of profession among men, but rather that they should be signs and testimonies of the will of God towards us, set forth unto us to stir up and confirm faith in such as use them. Therefore men must use Sacraments so as to join faith with them, which believes the promises that are offered and declared unto us by the Sacraments.

Wherefore they condemn those that teach that the Sacraments do justify by the work done, and do not teach that faith which believes the remission of sins is requisite in the use of Sacraments.

Art. XIV.—Of Ecclesiastical Orders.

Concerning Ecclesiastical Orders [Church Government], they teach that no man should publicly aut Sacramenta administrare, nisi rite meatus [ohne ordentlichen Bern/].

Art. XV.—De Eitibia Ecciesiasticit.

De ritihus Ecclesiasticis [von Mensclien gemacht] docent, quod ritus Mi servanda sint, qui sine peccato servari possunt, et prosunt ad tranquillitatem et bonum ordinem in Ecclesia, sicut cert<x ferus, festa et s-imilia. De talibus rebus lamen admonentur homines, ne conscientia onerentur, tanquam talis cultus ad salutem necessarius sit.

Admonentur etiam, quod traditiones humanoz institute ad placandum Deum, ad promerendam gratiam et satisfaciendum pro peccatis, adversentur Evangelio et doctrinm fidei. Quare vota et traditioncs de c-ibis et diebus, etc., institutm ad promerendam gratiam, et satisfaciendum pro peccatis inutiles sint et contra Evangelium.

Art. XVL—De Rebut Civilibus.

De rebus civilihus docent, quod legitimes ordinationes civiles sint bona opera Dei, quod Christianis liceat gerere Magistratus, exercere judicia, judicare res ex Imperatoriis et aliis prcesentibus legibus, supplicia jure const ituere,

in the Ohnrch teach, or administer the Sacraments, except he be rightly called [without a regular call].

Art. XV.—Of Ecclesiastical Rites.

Concerning Ecclesiastical rites [made by men], they teach that those rites are to be observed which may be observed without sin,and are profitable for tranquillity and good order in the Church; such as are set holidays, feasts, and such like. Yet concerning such things, men are to be admonished that consciences are not to be burdened as if such service were necessary to salvation.

They are also to be admonished that human traditions, instituted to propitiate God, to merit grace, and make satisfaction for sins, are opposed to the Gospel and the doctrine of faith. Wherefore vows and traditions concerning foods and days, and such like, instituted to merit grace and make satisfaction for sins, are useless and contrary to the Gospel.

XVI.— Of Civil Affairs.

Concerning civil affairs, they teach that such civil ordinances as are lawful are good works of God; that Christians may lawfully bear civil office, sit in judgments, determine matters by the imperial laws, and other laws in present force, jure bdlare, militarc, lege contrahere, tenere proprium, jusjvrandum postulant-ibus magistratibus dare, ducere uxorem, nubere. Damnant Anabaptistas, qui interdicutU haec civilia offida Chrir stianis. Damnant et illos, qui Eeangelicam perfectionem non collocanl in timore Dei et fide, sed in deserendis civilibus officii*, quia Evangelium tradit juitieiam ctternam cordis. Interim non dissipat Politiam, aut (Economiam, sed maxiine 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 inagis debent obedire Deo quam hominibus (Acts v. 29).

Am. XVII.—De Christi Reditu ad Judicium.

Item docent, quod Ghristus apparebit in consummatione mundi [am jungsten Tag] ad judicandum, et mortuos omnes resuscitabit, pits et electis dabit vitam aelernam et perpetua gaudia, impws autem homines ac

appoint just punishments, engage in just war, act as soldiers, make legal bargains and contracts, hold property, take an oath when the magistrates require it, marry a wife, or be given in marriage. They condemn the Anabaptists who forbid Christians these civil offices. They condemn also those that place the perfection of the Gospel, not in the fear of God and in faith, but in forsaking civil offices, inasmuch as the Gospel teacheth an everlasting righteousness of the heart. In the mean time, it doth not disallow order and government of commonwealths or families, but requireth especially the preservation and maintenance thereof, as of God's own ordinances, and that in such ordinances we should exercise love. Christians, therefore, must necessarily obey their magistrates and laws, save only when they command any sin; for then they must rather obey God than men (Acts v. 29).

Akt. XVII.—Of Christ's Return to Judgment.

Also they teach that, in the consummation of the world [at the last day], Christ shall appear to judge, and shall raise up all the dead, and shall give unto the godly and elect eternal life and everlasting joys; but ungodly men and the devils diabolos condemnabit, ut sine fine crucientur.

Damnant Anabaptistas, qui aentiunt hominibus damnatis ac diabolis finem pwnarum futurum esse. Damnant et alios, qui nunc spargunt Judaicas opiniones, quod ante resurrectionem mortuorum pii regnum mundi occupaturi sint, ubique qppressis impiis [eitel Heilige, Fromme ein weltlich Reich haben, und alle Gottlosen vertilgen werderi].

Art. XVIII.— De libtro Arbitrio.

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 efficiencies justicice Dei seu justiciar spirittialis, quia animalis homo non percipit ea, quce sunt Spiritus Dei (1 Cor. ii. 14); sed htec fit in cordibus, cum per verbum Spiritus Sanctus concipitur.

Hcec totidem verbis dicit Augustinus lib. III. Hypognosticon: Esse fatemur liberum arbitrium omnibus hominibus, habens quidem judicium rationis, non per quod sit idoneum in iis, quce ad Deum pertinent, sine Deo aut inchoare

shall he condemn unto endless torments.

They condemn the Anabaptists who think that to condemned men and the devils shall be an end of torments. They condemn others also, who now scatter Jewish opinions, that, before the resurrection of the dead, the godly shall occupy the kingdom of the world, the wicked being every where suppressed [the saints alone, the pioii6, shall have a worldly kingdom, and shall exterminate all the godless].

Art. XVIII.—Of Fret Will.

Concerning free will, they teach that man's will hath some liberty to work a civil righteousness, and to choose such things as reason can reach unto; but that it hath no power to work the righteousness of God, or a spiritual righteousness, without the Spirit of God; because that the natural man receiveth not the things of the Spirit of God (1 Cor. ii. 14). But this is wrought in the heart when men do receive the Spirit of God through the Word.

These things are in as many words affirmed by St. Augustine, Hypognosticon, lib. iii.: 'We confess that there is in all men a free will, which hath indeed the judgment of reason; not that it is thereby fitted, without God, either to

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