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Ed. Lat. 1563.
Resurrectio Christi. Christus vere a mortuis resurrexit, suumque eorpu* earn carne, ossibus, amnSmsque ad integritatem humana natura pertincntibus, recepit, cum quibus in calum ascendit, ibique residet, quoad extremo die ad iudieandos [omne»] homines reuertM.ru» sit.
De Spiritu sancto. Spiritus sanetus, d patre et filio procedens, eiusdem est cam patre et filio essentia, maiestatis, et gloria, uerus, ae aiernus Deus.
Divinre Scriptune doctrina sufficit ad satutem. Scriptura sacra eontinet omnia qua sunt ad salutem neeessaria, ita ut quicquid in ea nee legitur, neque inde prdbari potest, non sit d quoquam exigendum, ut tanquam Artieulus fidei credatur, aut ad necessitatem salutis requiri putetur.
Sacra 8criptura nomine tot Canonicos libros Veteris et Novi Ustamenti intelli/ji
English Ed. 1571.
Christe dyd truly aryse agayne from death, and toke agayne hi9 body, with flesh, bones, and all thinges apperteyning to the perfection of man's nature, wherewith he ascended into heauen, and there sitteth, vntyll he returne to iudge all men at the last day.
Of the holy ghost. The holy ghost, proceedyng from the Father and the Sonne, is of one substaunce, maiestie, and glorie, with the Father, and the Sonne, very and eternall God.
Of the sufficiencic of (he Holy Scriptures for saluation.
Holy Scripture conteyneth all thinges necessarie to saluation: so that whatsoeuer is not read therein, nor may be proued therby, is not to be required of anye man, that it shoulde be belcued as an article of the fayth, or be thought requisite [as] necessarie to saluation.
In the name of holy Scripture, we do vnderstande those Canonicall
American Revis. 1801.
Of the Resurrection of Christ.
Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man's nature; wherewith he ascended into Heaven, and there sittetb, until he return to judge all Men at the last day.
Of the Holy Ghost. The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.
Of the Sufficiency of the Holy Scriptures for Salvation.
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation.
In the name of the Holy Scripture we do understand those canonical Books of
Ed. Lat. 1563. mm, de quorum autoritate in Ecclesia nunquam dubita
Catalogus librorum sacra5 Canonicse scripturse Veteris Testamenti.
Prophetes maiore$. Prophet® minores.
Alios autem LUrros (ut ait Hieronymus) legit quidem Ecclesia ad exempla uita et formandos mores, Uhs t-a
English Ed. 1671. bookes of the olde and newe Testament, of whose aucthoritie was neuer any doubt in the Churchc.
Of the names and number of the Canonical! Bookes.
The .1. boke of Samuel.
And the other bookes, (as Hierome sayth) the Churche doth reade for example of lyfe and in
American Revis. 1801. the Old and New Testament, of whose authority was never any doubt in the Church.
Of the Names and Number of the Canonical Booh.
The First Book of Samuel, The Second Book of Samuel,
The First Book of Kings, The Second Book of Kings, The First Book of Chronicles,
The Second Book of Chronicles,
The First Book of Esdras, The Second Book of Esdras,
The Book of Esther,
Four Prophets the greater.
And the other Books (as Hierome saith) the Church doth read for example of life and instruction of man
Ed. Lat. 1563. men ad dogmata amfirmanda non adhibet: ut sunt
Tertius et quartus Esdras.
lews fdius Syraeh. Tobias, ludith. Libri MachabcBorum. 2.
ENGLisn Ed. 1571. struction of manners: but yet doth it not applie them to establishe any doctrene. Such are these followyng.
The third boke of Esdras.
Noui Testament* IAbros (mines (vt uutyo recepti sunt) reeipimus et habemus pro
De Veteri Testamento.
Testamentum vetus Novo contrarium non est, qvandoquidem tarn in veteri qudm nouo, per Christum, qui mints est mediator Dei et hominum, Dens et Homo, externa vita humano generi est proposita. Quare mate sen
AU the bookes of the newe Testament, as they are commonly receaued we do receaue and accompt them for Canonical!.
Of the Olde Testament.
The olde Testament is not contrary to the newe, for both in the olde and newe Testament euerlastyng lyfe is offered to mankynde by Christe, who is the onlye mediatour betweene God and man.
American Re Vis. 1801. ners: but yet doth it not apply to them to establish any doctrine: such are these following:
The Third Book of Esdras,
Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees,
The Second Book of Maccabees.
All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.
Of the Old Testament. The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and
Ed. Lat. 1563. tiunt, qui teteres tantilm in promissiones temporarias sperasse confingunt. Quanquam Lex d Deo data per Mosen, quoad Ceremonias et ritus, Christianos non astringat, neque eiuilia eius pracepta in aliqua Bepublica necessarid recipi debeant: nihilominus tamen ah obedientia mandatorum, qua Morcdia tocantur, nullus quantumius Christians, est solutus.
Symbola tria. Symbola tria, Nicamurn, Athanasij, et quod vulgo Apostolicum appeUatur, omnino recipienda sunt et eredenda. Nam ftrmissimis Scripturarum testimonies probari possunt.
Peeeatum originis non est (vt fabulanttir Pelagiani) in imitatione Adami situm, sol est vitium et deprauatio natural cuiuslibet hominis ex Adamo naturaliter propagati, qua Jit, tt ah originali iustitia qudm hrtsfis
English Ed. 1571. Wherefore they are not to be hearde whiche faigne that the olde fathers dyd looke only for transitorie promises. Although the lawe geuen from God by Moses, as touchyng ceremonies and rites, do not bynde Christian men, nor the ciuile preceptes thereof, ought of necessitie to be receaued in any common wealth: yet notwithstandyng, no Christian man whatsoeuer, is free from the obedience of the commaundementes, which arc called inorall.
Of the three Credcs. The three Credcs, Nicene Crede, Athanasian Crede, and that whiche is commonlye called the Apostles' Crede, ought throughlye to be receaued and beleued: for they may be proued by moste certayne warrauntes of holye scripture.
Of originall or birth sinne.
Originall sinne standeth not in the following of Adam (as the Pelagians do vaynely talke) but it is the fault and corruption of the nature of euery man, that naturally is engendered of the ofspring
American Revib. 1801. Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.
Of the Creeds. The Nicene Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture.
Of Original or Birth-Bin. Original sin standeth not in the following of Adam (as the Pelagians do vainly talk); but it is the fault and corruption of the Nature of every man, that naturally is engendered -of the offspring
Ed. Lat. 1563. time distet, ad malum sua natura propendsat, et caro semper aduersus spiritum ameupiscat. Vnde in vno quoquc nascentium, iram Dei alque damnationem meretur. Manet etiam in renatis hoc natural dcprduatio; qua fit, tit affecttts earnis, grace fpovtipa »(««»'. (quod alij sapientiam, alij sensum, alij affectum, alij studium [carnit] interpretantur) legi Dei nonsubjiciatu. Ft quanqudm renatis et eredentihus nulla propter Christum est condemnation peccati tamen in sese rationem habere Concupiscentiam fatetur Apostolus.
De Libero Arbitrio. Ea est hominis post lapnan Ada conditio, ut sese nnturalibus suis tiribus et honu operibus ad fidem et intocationem Dei comiertere or. praparare non possit: Qaare absque gratia Dei, qua per Christum est, nos praueniente, ut uelimus, et mperante dum volumus, ad
English Ed. 1571. of Adam, whereby man is very farre gone from originall ryghteousness, and is of his owne nature enclined to euyll, so that the fleshe lusteth alwayes contrary to the spirite, and therefore in euery person borne into this worlde, it deserueth Gods wrath and damnation. And this infection of nature doth remayne, yea in them that are regenerated, whereby the luste of the fleshe, called in Grekc ppovtjfta aapicbs, which some do expounde the wisdome, some sensualitie, some the affection, some the desyre of the fleshe, is not subiect to the lawe of God. And although there is no condemnation for them that beleue and are baptized: yet the Apostle doth confesse that concupiscence and luste hath of it selfe the nature of synne.
Offree wyll. The condition of man after the fall of Adam is suche, that he can not turne and prepare hym selfe by his owne naturall strength and good workes, to fnyth and calling vpon God: Wherefore we haue no power to do good workes pleasaunt and ac
AitERicAU Revis. 1801. of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh Insteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in Greek $p6vtiua oapxbc (which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh), is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized; yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
OfFree-Will. The condition of Man after the fall of Adam is such, that he can not turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to