nem Christi non in pane et vino Cœnæ Dominicæ quærere, sed oculos in cœlum attollere, et ibi corpus Christi quærere debere.

to seek the body and blood of Christ in the Lord's Supper, but to lift their eyes to heaven, and there seek the body of Christ.

XVI. Infideles et impœnitentes XVI. That unbelieving and imChristianos in Coena Domini non penitent Christians in the Lord's verum corpus et sanguinem Chri- Supper do not receive the true sti, sed panem tantum et vinum body and blood of Christ, but only bread and wine.

sumere.

XVII. Dignitatem convivarum in hac cœlesti Cana non ex sola vera in Christum fide, sed etiam ex præparatione hominum externa pendere.

XVII. That the worthiness of the guests at this heavenly Supper does not depend alone upon true faith in Christ, but upon the outward preparation of men.

XVIII. Evs etiam, qui veram XVIII. That even those who et vivam in Christum fidem ha- have and hold fast a true and livbent, eamque retinent, nihilomi- ing faith in Christ are capable of nus hoc sacramentum ad judi- taking this sacrament to their concium sumere posse, propterea demnation, inasmuch as in their quod in externa sua conversa- external course of life they are tione adhuc imperfecti sint. yet imperfect.

XX. Over and above these, we

XX. Præter hæc justo Dei judicio relinquimus omnes cu- leave to the just judgment of God riosas, sannis virulentis tinc- all curious and blasphemous questas, et blasphemas quæstiones, tions imbued with virulent poison quæ honeste, pie, et sine gravi of mockeries, such as can not be offensione recitari nequeunt, ali- set forth without grave offense to osque sermones, quando de su- seemliness and piety, and other pernaturali et cœlesti mysterio pratings, wherein the Sacramentahujus sacramenti sacramenti crasse, car- rians speak of the supernatural and naliter, Capernaitice, et plane heavenly mystery of this sacrament abominandis modis, blaspheme, grossly, carnally, Capernaitically, et maximo cum Ecclesiae offen- and in utterly abominable fashion,

tur.

diculo, Sacramentarii loquun- blasphemously, and to the most grievous offense of the Church. XXI. Prorsus etiam rejicimus XXI. We also utterly reject and atque damnamus Capernaiticam condemn the Capernaitic manducamanducationem corporis Christi, tion of the body of Christ, which, quam nobis Sacramentarii con- after so many protestations on our tra sua conscientia testimonium, part, the Sacramentarians malipost tot nostras protestationes, ciously feign against us, contrary malitiose affingunt, ut doctrinam to the testimony of their own connostram apud auditores suos in science, in order that they may bring odium adducant, quasi videlicet our doctrine into discredit with their doceamus, corpus Christi denti- hearers, as if, forsooth, we taught bus laniari, et instar alterius cu- that the body of Christ is torn by jusdam cibi, in corpore humano the teeth and digested in the hudigeri. Credimus autem et asse- man body like any other food. But rimus, secundum clara verba Tes- we believe and assert, according to tamenti Christi, veram, sed super- the plain words of the Testament naturalem manducationem corpo- of Christ, a true but supernatural ris Christi, quemadmodum etiam manducation of the body of Christ, vere, supernaturaliter tamen, san- even as also we teach that the guinem Christi bibi docemus. blood of Christ is truly, but neverHæc autem humanis sensibus aut theless supernaturally, drunk. But ratione nemo comprehendere po- these things no one is able with test, quare in hoc negotio, sicut human senses or reason to compreet in aliis fidei articulis, intel- hend; wherefore in this matter, as lectum nostrum in obedientiam also in other articles of the faith, Christi captivare oportet. Hoc it behooves that our understanding enim mysterium in solo Dei verbo be brought into captivity to the revelatur, et sola fide comprehen- obedience of Christ. For this mysditur.

tery is revealed in the Word of God alone, and is comprehended by faith alone.

ART. VIII.

ART. VIII.

DE PERSONA CHRISTI.

OF THE PERSON OF CHRIST.

Ex controversia superiore de From the above-mentioned conCoena Domini inter sinceros The-troversy concerning the Lord's Supologos Augustana Confessionis, per between the sincere divines of et Calvinistas, qui alios etiam the Augsburg Confession and the quosdam Theologos perturbarunt, Calvinists, who had, moreover, undissensio orta est de persona settled certain other theologians, Christi, de duabus in Christo na- there has arisen a dissension conturis, et de ipsarum proprietati cerning the person of Christ, concerning the two natures in Christ, and concerning the attributes of these.

bus.

STATUS CONTROVERSIÆ.

Principalis hujus dissidii

STATEMENT OF THE CONTROVERSY.

The principal question of this

quæstio fuit, an divina et hu- controversy has been whether the mana natura et utriusque pro- divine and the human nature in prietates propter unionem perso- the attributes of each are in mutunalem, realiter, hoc est, vere et al communication REALLY, that is, reipsa in persona Christi invi- truly and in very fact and deed, in cem communicent, et quousque the person of Christ, and how far illa communicatio extendatur? that communication extends. Sacramentarii affirmarunt, di

The Sacramentarians have af

vinam et humanam naturas in firmed that the divine and human Christo eo modo personaliter uni- natures are in such wise persontas esse, ut neutra alteri quic- ally united in Christ that neither quam realiter, hoc est, vere et communicates to the other really, reipsa, quod cujusque naturæ that is, truly and in very deed, any proprium sit, communicet: sed thing which is proper to either natnomina tantum nuda communi- ure, but that bare names only are cari. Unio (inquiunt illi) facit communicated. The union, say

tantum nomina communia, ut vi- they, makes only the names comdelicet Deus dicatur homo, et mon, so that, to wit, God is termed homo Deus appelletur, ita tamen, man, and man is called God,

ut Deus nihil cum humanitate so that God has nothing common commune habeat, et vicissim hu- with humanity, and on the other manitas nihil cum Divinitate, hand humanity has nothing really, quo ad ipsius majestatem et pro- that is, in very deed and very fact, prietates, realiter, hoc est, revera common with Divinity, as to the et reipsa commune habeat. Con- majesty and attributes thereof. But trariam vero huic dogmati sen- Dr. Luther and those who hold tentiam D. Lutherus, et qui cum with him have firmly maintained ipso faciunt, adversus Sacramentarios propugnarunt.

AFFIRMATIVA.

Sincera doctrina Ecclesiæ Dei de Persona

Christi.

Ad explicandam hanc contro

against the Sacramentarians the opinion contrary to this dogma.

AFFIRMATIVE.

The sound doctrine of the Church of God touching the Person of Christ.

For the better setting forth of

versiam et juxta analogiam fidei this controversy, and deciding it nostræ Christianæ decidendam, according to the analogy of our fidem, doctrinam et confessionem Christian faith, we distinctly pronostram piam perspicue profite- fess our godly faith, doctrine, and mur, videlicet: confession in the terms following, to wit:

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 (Luke i. 35; Rom. ix. 5).

I. That the divine and the human nature in Christ are personally united, and so completely that there are not two Christs-one the Son of God, the other the Son of manbut that one and the same is Son of God and Son of Man (Luke i. 35; Rom. ix. 5).

II. Credimus, docemus et con- II. We believe, teach, and confitemur, divinam et humanam fess that the divine and human naturas, non in unam substan- natures are not mingled into one tiam commixtas, nec unam in substance, nor one changed into alteram mutatam esse, sed utram- the other, but that each nature que naturam retinere suas pro- retains its own essential attributes, prietates essentiales, ut quæ alte- as being such as can not be

rius naturæ proprietates fieri ne- come the attributes of the other queant.

nature.

III. Proprietates divinæ naturæ III. The attributes of the divine sunt: esse omnipotentem, æternam, nature are: To be omnipotent, infinitam, et secundum naturæ na- eternal, infinite, and, by attribute turalisque suæ essentiæ proprieta- of nature and of its natural estem, per se, ubique præsentem esse, sence, to be every where present, omnia novisse, etc. Hæc omnia to know all things, etc. All these neque sunt, neque unquam fiunt things neither are nor ever become humance naturæ proprietates. the attributes of the human nature.

IV. The attributes of the human nature are: To be a corporeal creature, to consist of flesh and blood,

IV. Humanæ autem naturæ proprietates sunt: corpoream esse creaturam, constare carne et sanguine, esse finitam et circumscrip- to be finite and circumscribed, to tam, 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.

suffer, to die, to ascend, to descend, to move from place to place, to hunger, to thirst, to suffer with cold, to be overcome by heat, and the like. These neither are nor ever become attributes of the divine nature.

V. Cum vero divina et humana V. And inasmuch as the divine naturæ personaliter, hoc est, ad and human natures are personally constituendum unum úpιoráμevov, united, that is, so as to constitute one sint unitæ, credimus, docemus et vooráμevov, we believe, teach, and confitemur, unionem illam hypo- confess that this hypostatic union staticam non esse talem copula is not such a conjunction or comtionem aut combinationem, cujus bination as that thereby neither naratione neutra natura cum altera ture had any thing personally—that personaliter, hoc est, propter uni- is, on account of the personal uniononem personalem, quicquam com- common with the other, such as the mune habeat, qualis combinatio combination that takes place when fit, cum duo asseres conglutinan- two boards are glued together, where tur, ubi neuter alteri quicquam neither confers any thing on the confert, aut aliquid ab altero ac- other nor receives any thing from cipit: quin potius hic summa the other. But, rather, here is the communio est, quam Deus cum highest communion which God