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tentiam, proponenda, atque apud | impenitent, and to be urged upon

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Etsi Cingliani Doctores non Although the Zwinglian doctors in eorum Theologorum numero, are not to be reckoned as in the qui Augustanam Confessionem number of those theologians who agnoscunt et profitentur [Augs- acknowledge and profess the Augsburgische Confessionsverwandte], burg Confession, inasmuch as, when habendi sunt, quippe qui tum, cum that Confession was set forth, they illa Confessio exhiberetur, ab eis seceded from them; yet, since they secessionem fecerunt: tamen cum are at this present craftily intrudnunc sese in eorum cætum callide ing themselves into their company, ingerant, erroremque suum sub and endeavoring to disseminate prætextu piæ illius Confessionis their error as widely as possible. quam latissime spargere conen- under cover of that godly Contur, etiam de hac controversia fession, we have judged that the Ecclesiam Dei erudiendam judi- Church of God ought to be instructed concerning this controversy also.

cavimus.

STATUS CONTROVERSIÆ,

STATEMENT OF THE CONTROVERSY

Quae est inter nos et Sacramentarios in hoc Which exists between us and the Sacramen

articulo.

tarians in this article.

Quæritur, an in Sacra Cona It is asked whether in the Holy verum corpus et verus sanguis Supper the true body and true blood Domini nostri Jesu Christi vere of our Lord Jesus Christ are truly et substantialiter sint præsentia, and substantially present, and are atque cum pane et vino distri- distributed with the bread and wine, buantur, et ore sumantur, ab and are taken with the mouth by omnibus illis, qui hoc Sacramen- all those who use this sacrament, to utuntur, sive digni sint, sive be they worthy or unworthy, good indigni, boni aut mali, fideles or bad, believers or unbelievers, in aut infideles, ita tamen, ut fideles such wise, nevertheless, as that beVOL. III.-K

e Coena Domini consolationem lievers derive consolation and life et vitam percipiant, infideles au- from the Supper of the Lord, tem eam ad judicium sumant. but unbelievers take it unto conCingliani hanc præsentiam et demnation? The Zwinglians deny dispensationem corporis et san- this presence and dispensation of guinis Christi in Sacra Cana the body and blood of Christ in negant: nos vero eandem asseve- the Holy Supper, but we affirm the

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Ad solidam hujus controversia For a solid explication of this explicationem primum sciendum controversy, it is first to be underest, duo esse Sacramentariorum stood that there are two sorts of genera. Quidam enim sunt Sa- sacramentarians. For some are excramentarii crassi admodum: hi ceedingly gross sacramentarians; perspicuis et claris verbis id these in perspicuous and plain aperte profitentur, quod corde words openly profess that which sentiunt, quod videlicet in Coena they think in their heart, to wit: Domini nihil amplius quam pa- that in the Lord's Supper there is nis et vinum sint præsentia, ibi- nothing more present than bread que distribuantur et ore perci- and wine, which alone are there piantur. Alii autem sunt ver- distributed and received with the suti et callidi, et quidem om- mouth. But others are astute and nium nocentissimi Sacramenta- crafty, and thereby the most harmrii: hi de negotio Cœnæ Domi- ful of all the sacramentarians; nicæ loquentes, ex parte nostris these, when talking of the Lord's verbis splendide admodum utun- Supper, make in part an exceedtur, et præ se ferunt, quod et ingly high-sounding use of our ipsi veram præsentiam veri, sub-mode of speaking, declaring that stantialis atque vivi corporis et they too believe in a true pressanguinis Christi in Sacra Cana ence of the true, substantial, and credant, eam tamen præsentiam living body and blood of Christ in et manducationem dicunt esse the Holy Supper, which presence spiritualem, quæ fiat fide. Et and manducation, nevertheless, they hi posteriores Sacramentarii sub say to be spiritual, such as takes his splendidis verbis eandem place by faith. And yet these latter crassam, quam priores habent, sacramentarians, under these highopinionem occultant et retinent: sounding phrases, hide and hold

quod videlicet præter panem et fast the same gross opinion which vinum nihil amplius in Cana the former have, to wit: that, beDomini sit præsens, et ore su- sides the bread and wine, there is matur. Vocabulum enim (spi- nothing more present or taken with ritualiter) nihil aliud ipsis sig- the mouth in the Lord's Supper. nificat, quam Spiritum Christi, For the term (spiritualiter) signiseu virtutem absentis corporis fies nothing more to them than the Christi, ejusque meritum, quod Spirit of Christ or the virtue of the præsens sit: ipsum vero Christi absent body of Christ and his merit, corpus nullo prorsus modo esse which is present; but they think præsens, sed tantummodo id sur-that the body of Christ itself is in sum in supremo cœlo contineri no way whatever present, but is sentiunt, et affirmant, oportere contained above in the highest nos cogitationibus fidei sursum heaven, and they affirm that it beassurgere, inque cœlum ascen- hooves us by the meditations of faith dere, et ibidem (nulla autem ra- to rise on high and ascend into heavtione cum pane et vino Sacræ en, and that this body and blood of Cœna) illud corpus et sanguinem Christ are to be sought there, and Christi quærendum esse. in nowise in union with the bread and wine of the Holy Supper.

AFFIRMATIVA.

AFFIRMATIVE.

Confessio sincera doctrinæ, de Cœna Domini, Confession of the sound doctrine of the Supper

contra Sacramentarios.

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.

of the Lord against the Sacramentarians.

I. We believe, teach, and confess that in the Lord's Supper the body and blood of Christ are truly and substantially present, and that they are truly distributed and taken together with the bread and wine. II. Credimus, docemus et con- II. We believe, teach, and confitemur, verba Testamenti Chri- fess that the words of the Testament sti non aliter accipienda esse, of Christ are not to be otherwise quam sicut verba ipsa ad lite- received than as the words themram sonant: ita, ne panis ab- selves literally sound, so that the sens Christi corpus, et vinum bread does not signify the absent

absentem Christi sanguinem sig-body of Christ and the wine the nificent, sed ut propter sacra- absent blood of Christ, but that on mentalem unionem, panis et vi- account of the sacramental union num vere sint corpus et sanguis Christi.

the bread and wine are truly the body and blood of Christ.

III. Moreover, as concerns the consecration, we believe, teach, and

III. Jam quod ad Consecrationem attinet, credimus, docemus et confitemur, quod nullum confess that no human work, nor opus humanum, neque ulla Mi- any utterance of the minister of nistri Ecclesiæ pronunciatio præ- the Church, is the cause of the sentiæ corporis et sanguinis Christi in Cana causa sit, sed quod hoc soli omnipotenti virtuti Domini nostri Jesu Christi sit tribuendum.

presence of the body and blood of Christ in the Supper, but that this is to be attributed to the omnipotent power of our Lord Jesus Christ alone.

IV. Interim tamen unanimi IV. Nevertheless, we believe, consensu credimus, docemus et teach, and confess, by unanimous confitemur, in usu Cœnæ Domi- consent, that in the use of the nicæ verba institutionis Christi Lord's Supper the words of the innequaquam omittenda, sed pub-stitution of Christ are by no means lice recitanda esse, sicut scrip- to be omitted, but are to be pubtum est (1 Cor. x. 16): Calix licly recited, as it is written (1 Cor. benedictionis, cui benedicimus, x. 16): 'The cup of blessing which nonne communicatio sanguinis we bless, is it not the communion Christi est?' etc. Illa autem benedictio fit per recitationem verborum Christi.

of the blood of Christ?' etc. And this benediction takes place by the recitation of the words of Christ. V. Fundamenta autem, quibus V. Now the foundations on which in hoc negotio contra Sacramen- we rest in this controversy with the tarios nitimur, hæc sunt, quae sacramentarians are the following, etiam D. Lutherus in majore sua which, moreover, Dr. Luther has de Coena Domini Confessione laid in his Larger Confession conposuit: cerning the Supper of the Lord: The first foundation is an article

Primum fundamentum est articulus fidei nostræ Christiana, of our Christian faith, to wit: Jevidelicet Jesu Christus est verus, sus Christ is true, essential, natu

vided.

essentialis, naturalis, perfectus | ral, perfect God and man in unity Deus et homo in unitate perso- of person, inseparable and undinæ, inseparabilis et indivisus. Secundum, quod dextera Dei Secondly: that the right hand of ubique est ad eam autem Chri- God is every where, and that Christ, stus, ratione humanitatis suae, in respect of his humanity, is truly vere et reipsa, collocatus est, and in very deed seated thereat, and ideoque præsens gubernat, in therefore as present governs, and manu sua, et sub pedibus suis, has in his hand and under his feet, ut Scriptura loquitur (Eph. i. as the Scripture saith (Eph. i. 22), 22), habet omnia, quæ in cœlo all things which are in heaven and sunt et in terra. Ad eam Dei on earth. At this right hand of dexteram nullus alius homo, ac God no other man, nor even any ne Angelus quidem, sed solus angel, but the Son of Mary alone, Maria Filius collocatus est, unde is seated, whence also he is able et ea, quæ diximus, præstare po- to effect those things which we have said.

test.

Thirdly that the Word of God is not false or deceiving.

Fourthly: that God knows and has in his power various modes in which he can be any where, and

which philosophers are wont to call local or circumscribed.

Tertium, quod verbum Dei non est falsum, aut mendax. Quartum, quod Deus varios modos novit, et in sua potestate habet, quibus alicubi esse potest, neque ad unicum illum alligatus is not confined to that single one est, quem Philosophi localem aut circumscriptum appellare solent. VI. Credimus, docemus et con- VI. We believe, teach, and confitemur, corpus et sanguinem fess that the body and blood of Christi non tantum spiritualiter Christ are taken with the bread per fidem, sed etiam ore, non and wine, not only spiritually tamen Capernaitice, sed superna- through faith, but also by the turali et cælesti modo, ratione mouth, nevertheless not Capernaisacramentalis unionis, cum pane tically, but after a spiritual and et vino sumi. Hoc enim verba heavenly manner, by reason of the Christi perspicue testantur, qui- sacramental union. For to this bus præcipit, accipere, edere, bi- the words of Christ clearly bear bere: idque ab Apostolis factum witness, in which he enjoins us to

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