The Confession of Faith which all the citizens
and inhabitants of Geneva and the subjects of the country must promise
to keep and hold.
(1536)
From: The Library of Christian Classics; Volume XXII;
Calvin Theological Treatises; Translated with Introductions and Notes
by the Rev. J. K. S. Reid; The Westminster Press: 1954. Pages 26-33. |
Confession de la Foy laquelle tous bourgeois et habitans
de Geneve et subjects du pays doibvent iuere de garder et tenir extraicte
de linstruction dont on use en leglise de la dicte ville.
From: Joannis Calvini;
Opera Selecta; Edidit Petrus Barth; Volumen I; CHR. Kaiser; 1926. pages
418-426. (Accents will be fixed eventually) |
I. The Word of God
First we affirm that we desire to follow Scripture
alone as rule of faith and religion, without mixing with it any other thing
which might be devised by the opinion of men apart from the Word of God,
and without wishing to accept for our spiritual government any other doctrine
than what is conveyed to us by the same Word without addition or diminution,
acccording to the command of our Lord. |
I. La parolle de Dieu
Premierement nous protestons que pour la reigle de
nostre foy et religion nous voullons suyvre la seule Escripture, sans y
mesler aucune chose qui ayt este controuvee du snes des hommes sans la
Parolle de Dieu, et ne pretendons pour celle qui nous est enseignee par
icelle Parolle sans y adiouster ne diminuer, ainsy que nostre Seigneur
le commande.
|
II. One Only God
Following, then, the lines laid down in the Holy Scriptures, we acknowledge
that there is one only God, whom we are both to worship and serve, and
in whom we are to put all our confidence and hope: having this assurance,
that in him alone is contained all wisdom, power, justice, goodness and
pity. And since he is spirit, he is to be served in spirit and in truth.
Therefore we think it an abomination to put our confidence or hope in any
created thing, to worship anything else than him, whether angels or any
other creatures, an to recognize any other Saviour of our souls than him
alone, whether saints or men living upon earth; and likewise to offer the
service, which ought to be rendered to him, in external ceremonies or carnal
observances, as if he took pleasure in such things, or to make an image
to represent his divinity or any other image for adoration. |
II. Ung seul Dieu.
Suyvant doncques linstitution qui est contenue aux sainctes Escriptures,
nous reongnoissons quil y a ung seul Dieu, lequel nous debvons adorer et
auquel nous debvons servir, auquel nous debvons mectre toute nostre fiance
et esperance: ayant celle asseurance quen luy seul est contenue toute sapience,
puissance, iustice, bonte et misericorde: et comme il est Espirit quil
le fault servir en esperit et en verite. Et purtant reputons une abomination
de mectre nostre fiance ny esperance en creature aucune, de adorer aultre
que luy, soit anges ou aultres creatures quelconques, et de recongnoistre
aultre Seigneur de noz amez que luy seul, soient sainctz ou sainctez, ou
hommes vivans sur la terre pareillement de sonstituer le service quil luy
doibt estre rendu en ceremonies exterieures et observations charnelles,
comme sil se delectoit en telles choses, de faire ymage pour adorer. |
III. The Law of God Alike for All
Because there is one only Lord and Master who has dominion over our consciences,
and because his will is the only principle of all justice, we confess all
our life ought to be ruled in accordance with the commandments of his holy
law in which is contained all perfection of justice, and that we ought
to have no other rule of good and just living, nor invent other good works
to supplement it than those which are there contained as follows: Exodus
20: "I am the Lord thy God, who brought thee," and so on.
|
III. Loy de Dieu, seulle pourtoutes.
Pourtant quil est le seul Seigneur et maistre qui a la domination sur noz
consciences, et aussy que sa voullunte est la seulle reigle de toute iustice,
nous confessons que toute nostre vie doibt estre reiglee aux commandemens
de sa saincte loy, en laquelle est contenue toute perfection de iustice,
et que ne debvons avoir aultre reigle de bien vivre et iustement, ne inventer
aultres bonnes oeuvres pour complaire a luy, que celles qui y sont contenues,
ainsy quil sensuyt:
Exode 20.
Ie suis le Seigneur ton Dieu, qui tay tyre hors de la
terre dEgipte, de la mayson de servitude. Tu nauras point daultres dieux
devant moy. Tu ne te feras aucune ymage ne semblance des choses qui sont
au ciel las sus, ne en la terre ca bas, ne es eaues dessoubz la terre.
Tu ne leur feras inclination et ne leur serviras, car ie suis le Seigneur
ton Dieu, fort, ialoux, visitant liniquite des peres sur les enfans en
la et faisant misericorde en milles generations a ceulx qui mayment et
gardent mes commandemens. Tu ne prendras point pour innocent celuy qui
prenda son nom en vain, car Dieu ne tiendra point pour innocent celuy qui
prendra son nom en vain. Aye souvenance du iour du repoz pour le sanctifier:
six iours to tavailleras et feras toute ton oeuvre, le septiesme oeuvre,
cest le repoz du Seigneur ton Dieu. Tu ne feras aucune oeuvre, ne toy,
ne ton filz, ne ta fille, ne ton serviteur, ne ta chambrier, ne ton bestial,
ne lestranger qui est dedens tes portes: car en six iours Dieu a faict
le ciel et la terre, la mer et tout ce qui est en iceulx, et sest repose
au septiesme iour: pourtant il a beneist le iour du repoz et la sanctifie.
Honore ton pere et ta mere affin que tes iours soient prolongez sur la
tere laquelle le Seigneur ton Dieu te donnera. Tu ne tueras point. Tu ne
paillarderas point. Tu ne dsroberas point. Tu ne diras point faulx tesmoignage
contre ton prochain. Tu ne convoiteras point la miason de ton prochain
et ne desireras point sa femme, ne son serviteur, ne sa chambriere, ne
son beuf, ne son asne, ne aultre chose qui sot a luy. |
IV. Natural Man
We acknowledge man by nature to be blind, darkened in understanding, and
full of corruption and perversity of heart, so that of himself he has no
power to be able to comprehend the true knowledge of God as is proper,
nor to apply himself to good works. But on the contrary, if he is left
by God to what he is by nature, he is only able to live in ignorance and
to be abandoned to all iniquity. Hence he has need to be illumined by Fod,
so that he come to the right knowledge of his salvation, and thus to be
redirected in his affections and reformed to the obedience of the righteousness
of God. |
IV. Lhomme en sa nature
Nous recongnoissons lhomme en sa nature estre du tout aveugle en tenebres
dentendement, et plain de corruption et perversite de cueur, tellement
que de soymesmes il na aucune puissance de povoir comprendre la vraye congnoissance
de Dieu, comme il appartient, ne de sadonner a bien faire. Mais au contraire,
sil est delaisse de Dieu en sa propre nature, il ne peult synon demourer
en ignorance et estre abandonne a toute iniquite. Par quoy il a besoing
destre illumine de Dieu pour venir a la droicte congnoissance de son slut,
et aussi destre en son affection redresse et reforme a lobeyssance de la
iustice de Dieu. |
V. Man by Himself Lost
Since man is naturally (as has been said) deprived and destitute in himself
of all the light of God, and of all righteousness, we acknowledge that
by himself he can only expect the wrath and malediction of God, and hence
he must look outside himself for the means of his salvation. |
V. Lhomme en soy damne.
Puis que lhomme est naturellement (ainsi comme dit a este) despourveu et
desnue en soy de toute lumiere de Dieu et de toute iustice, nous recongnoissons
quen soymesmes il ne peult attendre que lire et la malediction de Dieu,
et pourtant quil doibt chercher autre part quen soy le moyen de son salut. |
VI. Salvation in Jesus
We confess then that it is Jesus Christ who is given to us by the Father,
in order that in him we should recover all of which in ourselves we are
deficient. Now all that Jesus Christ has done and suffered for our redemption,
we veritably hold without any doubt, as it is contained in the Creed, which
is recited in the Church, that is to say: I believe in God the Father Almighty,
and so on. |
VI. Salut in Iesus
Nous confessons doncques que Iesuchrist est celuy qui nous a este donne
du Pere, affin quen luy nous recouvrions tout ce qui nous deffault en nousmesmes.
Or tout ce que Iesuchrist a faict et souffert pur nostre redemption, nous
le tenons veritable sans aucune doubte, ainsy quil est contenu au Symbole
qui est recite en lEglise, cest assavoir:
Ie croy en Dieu, le Pere tout puissant,
createur du ciel et de la terre, et en Iesuchrist son seul Filz, nostre
Seigneur, qui a este conceu du Sainct Espirit, nay de la vierge Marie,
a souffert soubz Ponce Pilate, a este crucifie, mort et ensep vely, est
descendu aux enfers, le tiers iour est resuscite des mortz, est monte es
cieulx, est assis a la dextre de Dieu le Pere tout puissant, et de la viendra
iuger les vifz et les mors. Ie croy au Sainct Espirit, la saincte Eglise
universelle, la communion des sainctz, la remission des pechez, la resurrection
de la chiar, la vie eterelle. Amen. |
VII. Righteousness in Jesus
Therefore we acknowledge the things which are consequently given to us
by God in Jesus Christ: first, that being in our own nature enemies of
God and subjects of his wrath and judgment, we are reconciled with him
and received again in grace through the intercession of Jesus Christ, so
that by his righteousness and guiltlessness we have remission of our sins,
and by the shedding of his blood we are cleanse and purified from all our
stains. |
VII. Iustice en Iesus.
Pourtant nous recongnoissons les choses qui sensuyvent nous estre donnees
de Dieu en Iesuchrist: Premierement que, estans de nostre nature ennemys
de Dieu, subiectz a son ire et iugement, nous sommes reconciliez avec luy
et remis en sa grace par lintercession de Iesuchrist, daultant que en sa
iustice et innocence nous avons remission de noz iniquitez et que, par
leffusion de son sang, nous sommes purgez et nectoiez de toutes noz macules. |
VIII. Regeneration in Jesus
Second, we acknowledge that by his Spirit we are regenerated into a new
spiritual nature. That is to say that the evil desires of our flesh are
mortified by grace, so that they rule us no longer. On the contrary, our
will is redered conformable to God's will, to follow in his way and to
seek what is pleasing to him. Therefore we are by him delivered from the
servitude of sin, under whose power we were of ourselves held captive,
and by this deliverance we are made capable and able to do good works and
not otherwise. |
VIII. Regeneration en Iesus.
Secondement, que par son Espirit nous sommes regenerez en nouvelle nature
spirituelle, cest a dire que les concupiscences maulvaises de nostre chair
par sa grace sont mortifiees, affin de ne plus regner en nous, et au contraire
nostre voulunte est rendue conforme a celle de Dieu pour suyvre sa voye
et chercher ce qui luy est agreable, et pourtant que par luy nous sommes
delivrez de la servitude de peche, soubz la puissance duquel nous sommes
de nous mesmes tenuz captifz, et que par icelle delivrance nous sommes
faictz capablez et ydoines a faire bonnes oeuvres et non aultrement. |
IX. Remission of Sins Always Necessary for the Faithful
Finally, we acknowledge that this regeneration is so effected in us that,
until we slough off this mortal body, there remains always in us much imperfection
and infirmity, so that we always remain poor and wretched sinners in the
presence of God. And, however much we ought day by day to increase and
grow in God's righteousness, there will never be plenitude or perfection
while we live here. Thus we always have need of the mercy of God to obtain
the remission of our faults and offences. And so we ought always to look
for our righteousness in Jesus Christ and not at all in ourselves, and
in him be confident and assured, putting no faith in our works. |
IX. Remission des pechez tousiours necessaire aux fideles.
Finablement que ceste regeneration est tellement faicte en nous que iusques
a ce que nous sommes despoulliez de ce corps mortel il y demeure tousiours
en nous beaucoup dimperfections et dinfirmitez, tellement que nous sommes
tousiours pouvres et miserables pecheurs devant la face de Dieu. Et combien
que nous debvions de iour en iour croistre et proffiter en la iustice de
Dieu, toutesfois il ny a iamais plenitude ne perfection cependant que nous
conversons icy. Par quoy nous avons tousiours besoing de la misericorde
de Dieu pour obtenir remission de noz faultes et offenses. Et ainsy nous
debvons tousiours chercher nostre iustice en Iesuchrist, et non point en
nous, et en luy nous reposer et assurer, ne rien attribuant a noz oeuvres. |
X. All our Good in the Grace of God
In order that all glory and praise be rendered to God (as is his due),
and that we be able to have true peace and rest of conscience, we understand
and confess that we receive all benefits from God, as said above, by his
clemency and pity, without any consideration of our worthiness or the merit
of our works, to which is due no other retribution than eternal confusion.
None the less our Saviour in his goodness, having received us into the
communion of his son Jesus, regards the works that we have done in faith
as pleasing and agreeable; not that they merit it at all, but because,
not imputing any of the imperfection that is there, he acknowledges in
them nothing but what proceeds from his Spirit. |
X. Tout nostre bien en la grace de Dieu.
Et affin que toute gloire et louenge soit rendue a Dieu (comme elle est
deue), et que nous puissions avoir vraye paix et repoz en noz consciences,
nous entendons et confessons que nous revevons tous les benefices de Dieu
cy dessus recitez par sa seulle clemence et misericorde, sans aulcune consideration
de nostre dignite ou merite de noz oeuvres, ausquelles nest deue aucune
retribution que de confusion eternelle. Neantmoins que nostre Seigneur,
par sa bonte nous ayant receu en la communion de son filz Iesus, a les
oeuvres que nous faisons en foy plaisantes et agreables: non point quelles
le meritent, mais purtant que, ne nous imputant point limperfection qui
y est, il ne recongnoist en icelles synon ce qui procede de son espirit. |
XI. Faith
We confess that the entrance which we have to the great treasures and riches
of the goodness of God that is vouchsafed to us is by faith; inasmuch as,
in certain confidence and assurance of heart, we believe in the promises
of the Gospel, and receive Jesus Christ as he is offered to us by the Father
and described to us by the Word of God. |
XI. Foy
Nous confesons que lentree que nous avons a si grans thresors et si grandes
richesses de la bonte de Dieu, qui est espandue sur nous, cest par la foy,
quant en certaine confiance et certitude de cuer nous croyons aux promesses
de lEvangille et recevons Iesuchrist, tel quil nous est presente du Pere
et quil nous est descript par la Parolle de Dieu. |
XII. Invocation of God Only and Intercession of Christ
As we have declared that we have confidence and hope for salvation and
all good only in God through Jesus Christ, so we confess that we ought
to invoke him in all necessities in the name of Jesus Christ, who is our
Mediator and Advocate with him and has access to him. Likewise we ought
to acknowledge that all good things come from him alone, and to give thanks
to him for them. On the other hand, we reject the intercession of the saints
as as a superstition invented by men contrary to Scripture, for the
reason that it proceeds from mistrust of the sufficiency of the intercession
of Jesus Christ. |
XII. Invocation de Dieu seul et intercession de Christ.
Comme nous avons declaire ne avoir la confiance et esperance de nostre
salut et tout bien en aultre que en Dieu par Iesuchrist, aussy nous confessons
que nous le debvons invocquer en toutes noz necessitez au nom de Iesuchrist,
qui est nostre mediateur et advocat, par lequel avons accez a luy. Pareillement
debvons recongnoistre que tous biens viennent de luy seul, et luy en rendre
action de graces. Au contraire, nous reietons lintercession des sainctz,
comme une superstition inventee des hommes contre lEscripture, veu mesme
que elle ne procede que de deffiance que lintercession de Iesuchrist ne
soit suffisante. |
XIII. Prayer Intelligible
Moreover since prayer is nothing but hypocrisy and fantasy unless it proceed
from the interior affections of the heart, we believe that all prayers
ought to be made with clear understanding. And for this reason, we hold
the prayer of our Lord to show fittingly what we ought to ask of him: Our
Father which art in heaven, . . . but deliver us from evil. Amen. |
XIII. Orayson intelligible.
Davantaige puis que oaison nest synon hypocrisie et faintise, si elle ne
procede de laffection interieure du cueur, nous entendons que toutes oraisons
se doibvent faire en certaine intelligence. Et pour ceste cause nous apprenons
loraison de nostre Seigneur, pour bien entendre ce que luy debvons demander.
Nostre Pere qui es en cieulx: Ton nom soit santifie.
Ton royaulme advienne. Ta voulunte soit faicte ainsy en la terre comme
au ciel. Donne nous auiourdhuy nostre pain quotidien, et nous pardonne
noz offenses, ainsy que nous pardonnons a ceulx qui nous offensent: et
ne nous induictz point en tentation, mais delivre nous du maling. Amen. |
XIV. Sacraments
We believe that the sacraments which our Lord has ordained in his Church
are to be regarded as excercises of faith for us, both for fortifying and
confirming it in the promises of God and for witnessing before men. Of
them there are in the Christian Church only two which are instituted by
the authority of our Saviour: Baptism and the Supper of our Lord; for what
is held within the realm of the pope concerning seven sacraments, we condemn
as fable and lie. |
XIV. Sacremens.
Nous entendons que les sacremens que nostre Seigneur a ordonnez en son
Eglise nous doibvent estre comme exercices de foy, tant pour la fortifier
et confermer aux promesses de Dieu, que pour la tesmoigner envers les hommes.
Et seulement en y a deux en lEglise chrestienne qui soient constituez de
lauctorite de Dieu: le baptesme et la cene de nostre Seigneur: pourtant
ce qui est tenu au royaulme de pape de sept sacremens, nous le condempnons
comme fable et mensonge. |
XV. Baptism
Baptism is an external sign by which our Lord testifies that he desires
to receive us for his children, as members of his Son Jesus. Hence in it
there is represented to us the cleansing from sin which we have in the
blood of Jesus Christ, the mortification of our flesh which we have by
his death that we may live in him by his Spirit. Now since our children
belong to such an alliance with our Lord, we are certain that the external
sign is rightly applied to them. |
XV. Baptesme.
Le baptesme est ung signe exterieur par lequel nostre Seigneur, testifie
quil nous veult recepvoir pour ses enfans, comme membres de son Filz Iesus.
Et pourtant en iceluy nous est representee la purgation de noz pechez que
nous avons au sang de Iesuchrist, la mortification de nostre chair que
nous avons par sa mort, pour vivre en luy par son espirit. Or puis que
noz enfans appartiennent a une telle alliance de nostre Seigneur, nous
sommes cetains que a bon droict le signe exterieur leur est communique. |
XVI. The Holy Supper
The Supper of our Lord is a sign by which under bread and wine he represents
the true spiritual communion which we have in his body and blood. And we
acknowledge that according to his ordinance it ought to be distributed
in the company of the faithful, in order that all those who wish to have
Jesus for their life be partakers of it. In as much as the mass of the
pope was a reprobate and diabolical ordinance subverting the mystery of
the Holy Supper, we declare that it is execrable to us, an idolatry condemned
by God; for so much is it itself regarded as a sacrifice for the redemption
of souls that the bread is in it taken and adored by God. Besides there
are other execrable blasphemies and superstitions implied here, and the
abuse of the Word of God which is taken in vain without profit or edification. |
XVI. La Saincte Cene.
La cene de nostre Seigneur est ung signe par lequel soubz le pain et le
vin il nous represente la vraye communication spirituelle que nous avons
en son corps et son sang. Et recongnoissons que selon son ordonnance elle
doibt estre distribuee en la compaignie des dideles, affin que tous ceulx
qui veullent avoir Iesus pour leur vie en soyent paticipans. Or daultant
que la messe du pape a este une ordonnance mauldicte et diabolique pour
renverser le mistere de ceste saincte cene, nous declairons quelle nous
est en execration comme une idolatrie condamnee de Dieu, tant en ce quelle
est estimee ung sacrifice pour la redemption des ames, que pource que le
pain est en icelle tenu et adore comme Dieu: oultre les aultres blasphemes
et superstitions execrables, qui y sont contenues, et labuz de la Parolle
de Dieu, qui y est prinse en vain sans aucun fruict ne edification. |
XVII. Human Traditions
The ordinances that are necessary for the internal dsicipline of the Church,
and belong solely to the maintenance of peace, honesty and good order in
the assembly of Christians, we do not hold to be human traditions at all,
in as much as they are composed under the general command of Paul, where
he desires that all be done among them decently and in order. But all laws
and regulations made binding on conscience which oblige the faithful to
things not commanded by God, or establish another service of God than that
which he demands, thus tending to destroy Christian liberty, we condemn
as perverse doctrines of Satan, in view of our Lord's declaration that
he is honored in vain by doctrines that are the commandment of men. It
is in this estimation that we hold pilgrimages, monasteries, distinctions
of foods, prohibition of marriage, confessions and other like things. |
XVII. Traditions humaines.
Les ordonnances qui sont necessaires a la police exterieure de lEglise
et appartiennemt seullement a entretenir paix, honnestete et bon ordre
en lassemblee des chrestiens, nous ne les tenons point pour traditions
humaines, daultant quelles sont comprinses soubz ce commandement general
de sainct Paul ou il veult que tout se face entre nous decentement et par
bon ordre: mais toutes loix et constitutions faictes pour lier les consciences,
pour obliger les fideles a choses qui ne sont commandees de Dieu, pur establir
aultre service de Dieu que celuy quil demande, et tendantes a rompre la
liberte chrestienne, nous les condemnons comme perverses doctrines de Sathan,
veu que nostre Seigneur declaire quil est honore en vain par doctrines
qui sont du commandement des hommes. Et en telle estime avons nous les
pellerinages, moyneries, differences de viandes, deffences de mariages,
confesses, et autres semblables. |
XVIII. The Church
While there is one only Church of Jesus Christ, we always acknowledge that
necessity requires companies of the faithful to be distributed in different
places. Of these assemblies each one is called the Church. But in as much
as all companies do not assemble in the name of our Lord, but rather to
blaspheme and pollute him by their sacrilegious deeds, we believe that
the proper mark by which we rightly discern the Church of Jesus Christ
is that his holy gospel be purely and faithfully preached, proclaimed,
heard, and kept, that his sacrament be properly adminisered, even if there
be some imperfections and faults, as there always will be among men. On
the other hand, where the Gospel is not declared, heard, and recieved,
there we do not acknowledge the form of the Church. Hence the churches
governed by the ordinances of the pope are rather synagogues of the devil
than Christian churches. |
XVIII. Eglise.
Combien quil ny ayt qune seule Eglise de Iesuchrist, toutesfois nous recongnoissons
que la necessite requiert les compaignies des fideles estre distribuees
en divers lieux, desquelles assemblees une chacune est appellee Eglise.
Mais daultant que toutes compaignies ne sassemblent au nom de nostre Seigeur,
mais plustost pour le blasphemer et polluer par leurs sacrileges, nous
entendons que la droicte marque pour bien diserner lEglise de Iesuchrist
est quant son sainct Evangille y est purement et fidelement presche, annonce,
escoute et garde: quand ses sacremens sont droitement administrez, encores
quil y ayt quelques imperfections et faultes, comme tousiours il y en aura
entre les hommes. Au contraire la ou lEvangille nest declaire, ouy et receu,
la nous ne recongnoissons point forme dEglise. Et purtant les Eglises gouvernees
par les ordonnances du pape sont plustost synagogues du diable que Eglises
chrestiennes. |
XIX. Excommunication
Because there are always some who hold God and his Word in contempt, who
take account of neither injunction, exhortation nor remonstrance, thus
requiring greater chastisement, we hold the discipline of excommunication
to be a thing holy and salutary among the faithful, since truly it was
instituted by our Lord with good reason. This is in order that the wicked
would not by their damnable conduct corrupt the good and dishonor our Lord,
and that though proud they may turn to penitence. Therefore we believe
that it is expedient according to the ordinance of God that all manifest
idolaters, blasphemers, murderers, thieves, lewd persons, false witnesses,
sedition-mongers, quarrellers, those guilty of defamation or assault, drukards,
dissolute livers, when they have been duly admonished and if they do not
make amendment, be separated from the communion of the faithful until their
repentance is known. |
XIX. Excommunication.
Toutesfois pource quil y a tousiours des contempteurs de Dieu et de sa
sacree Parolle, lesquelz ne tiennent compte de admonition, ne exhortation,
ne reprehension, ains ont mestier dung plus frant chastiement, nous tenons
la discipline dexcommunication estre une chose saincte et salutaire entre
les fideles, comme veritablement elle a este instituee de nostre Seigneur
pour bonne raison. Cest affin que les meschans par leur conversation damnable
ne corrumpent les bons et ne deshonorent nostre Seigneur, et aussy que
ayanshonte ilz se retournent a penitence. Et pourtant nous entendons quil
est expediient selon lordonnance de Dieu que tous manifestes idolatres,
blasphemateurs, meurtriers, larrons, paillars, faulx tesmoings, seitieux,
noiseulx, detraicteurs, bateurs, yvrongnes, dissipateurs de biens, apres
avoir este deuement admonestez, silz ne viennent a amendment, soient separez
de la communion des fideles, iusques a ce quon y aura congneu repentance. |
XX. Ministers of the Word
We recognize no other pastors in the Church than faithful pastors of the
Word of God, feeding the sheep of Jesus Christ on the one hand with instruction,
admonition, consolation, exhortation, deprecation; and on the other resisting
all false doctrines and deceptions of the devil, without mixing with the
pure doctrines of the Scriptures their dreams or their foolish imaginings.
To these we accord no other power or authority but to conduct, rule, and
govern the people of God committed to them by the same Word, in which they
have the power to command, defend, promise, and warn, and without which
they neither can nor ought to attempt anything. As we receive the true
ministers of the Word of God as messengers and ambassadors of God, it is
necessary to listen to them as to him himself, and we hold their ministry
to be a commission from God necessary in the Church. On the other hand
we hold that all seductive and false prophets, who abandon the purity of
the Gospel and deviate to their own inventions, ought not at all to be
suffered or maintained, who are not the pastors they pretend, but rather,
like ravening wolves, ought to be hunted and ejected from the people of
God. |
XX. Ministres de la Parolle.
Nous ne reputons point aultres pasteurs de lEglise que les fideles ministres
de la Parolle de Dieu, et repaissans les brebis de Iesuchrist par icelle
en instructions, admonitions, consolations, exhortations, reprehensions,
daultre part resistans a toutes faulses doctrines et tromperies du diable,
sans mesler parmy la pure doctrine des Escriptures leurs songes, ne folles
imaginations. Et ne leur attribuons aultre puissance, ne auctorite, synon
de conduire, regir et gouverner le peuple de Dieu a eulx commis, par icelle
Parolle, en laquell ilz ont puissance de commander, deffendre, promectre
et menasser, et sans laquelle ilz ne peuvent et ne doibvent rien attenter.
Or comme nous recevons les vrays ministres de la Parolle de Dieu comme
messagiers et ambassadeurs de Dieu, lesquelz il fault escouter comme luy
mesmes, et reputons leur ministere estre une commission de Dieu necessaire
en lEglise, aussy daultre part nous tenons que tous seducteurs, faulx prophetes
qui delaissant la purete de lEvangile declinent a leurs propres inventions,
ne doibvent nullement estre souffers, ne soustenuz, quelque tiltre de pasteur
quil pretendent, mais plustost comme loups ravissans doibvent estre chassez
et deboutez du peuple de Dieu. |
XXI. Magistrates
We hold the supremacy and dominion of kings and princes as also of other
magistrates and officers, to be a holy thing and a good ordinance of God.
And since in performing their office they serve God and follow a Christian
vocation, whether in defending the afflicted and innocent, or in correcting
and punishing the malice of the perverse, we on our part also ought to
accord them honour and reverence, to render respect and subservience, to
execute their commands, to bear the charges they impose on us, so far as
we are able without offence to God. In sum, we ought to regard them as
vicars and lieutenants of God, whom one cannot resist without resisting
God himself; and their office as a sacred commission from God which has
been given them so that they may rule and govern us. Hence we hold that
all Christians are bound to pray God for the prosperity of the superiors
and lords of the country where they live, to obey the statutes and ordinances
which do not contravene the commandments of God, to promote the welfare,
peace and public good, endeavouring to sustain the honour of those over
them and the peace of the people, without contriving or attempting anything
to inspire trouble or dissension. On the other hand we declare that all
those who conduct themselves unfaithfully towards their superiors, and
have not a right concern for the public good of the country where they
live, demonstrate thereby their infidelity towards God. |
XXI. Magistratz.
Nous avons la supreeminence et domination tant des roys et princes que
aultres magistratz et superieurs pour une chose saincte et bonne ordonnance
de Dieu. Et comme eulx en faisant leur office ilz servent a Dieu et suyvent
une vocation chrestienne, soit en deffendant les affligez et innocens,
soit en corrigeant et punissant la malice des pervers, aussy de nostre
part que nous leur debvons porter honneur et reverence, rendre obeyssance
et subiection, executer leurs commandemens, porter les charges a nous par
eulx imposees, en tant quil nous est possible sans offenser Dieu. En somme,
quil nous les fault reputer comme vicaires et lieutenans de Dieu, ausquelz
on ne puisse nullement resister, synon en resistant a Dieu mesmes, et leur
office comme une saincte commission de Dieu laquelle il leur a donne, affin
de nous gouverner et regir. Par quoy nous entendons que tous chrestiens
sont tenuz de prier Dieu pour la prosperite des superieurs et seigneurs
des pais ou ilz vivent, obeyr aux demens de Dieu, procurer le bien, la
tranquilite et utilite publicque, se efforceant de entretenir lhonneur
des superieurs et tranquilite du peuple, sans rien machiner, ne procurer
qui soit pour esmouvoir troubles ne dessentions. Et au contraire nous declairons
que tous ceulx qui se prtent infidelement envers leurs superieurs, et ne
ont droicte affection au bien publicque du pays ou ilz conversent, en cela
ilz demonstrent leur infidelite envers Dieu. |