THE SIXTY-SEVEN ARTICLES OF ZWINGLI.

The articles and opinions below, I, Ulrich Zwingli, confess to have preached in the worthy city of Zurich as based upon the Scriptures which are called inspired by God, and I offer to protect and conquer with the said articles, and where I have not now correctly understood said Scriptures I shall allow myself to be taught better, but only from said Scriptures. I. All who say that the Gospel is invalid without the confirmation of the Church err [to make a mistake] and slander God. II. The sum and substance of the Gospel is that our Lord Jesus Christ, the true Son of God, has made known to us the will of his heavenly Father, and has with his innocence released us from death and reconciled [settle] God. III. Hence [therefore] Christ is the only way to salvation for all who ever were, are and shall be. IV. Who seeks or points out another door errs, yea, he is a murderer of souls and a thief. V. Hence all who consider other teachings equal to or higher than the Gospel err, and do not know what the Gospel is. VI. For Jesus Christ is the guide and leader, promised by God to all human beings, which promise was fulfilled. VII. That he is an eternal salvation and head of all believers, who are his body, but which is dead and can do nothing without him. VIII. From this follows first that all who dwell in the head are members and children of God, and that is the church or communion of the saints, the bride of Christ, Ecclesia catholica [Latin name of the Catholic Church]. IX. Furthermore, that as the members of the body can do nothing without the control of the head, so no one in the body of Christ can do the least without his head, Christ. X. As that man is mad whose limbs (try to) do something without his head, tearing, wounding, injuring himself; thus when the members of Christ undertake something without their head, Christ, they are mad, and injure and burden themselves with unwise ordinances. XI. Hence we see in the clerical (so-called) ordinances [decree], concerning their splendor, riches, classes, titles, laws, a cause of all foolishness, for they do not also agree with the head. XII. Thus they still rage, not on account of the head (for that one is eager to bring forth in these times from the grace of God,) but because one will not let them rage, but tries to compel them to listen to the head. XIII. Where this (the head) is hearkened [listened] to one learns clearly and plainly the will of God, and man is attracted by his spirit to him and changed into him. XIV. Therefore all Christian people shall use their best diligence that the Gospel of Christ be preached alike everywhere.

XV. For in the faith rests our salvation, and in unbelief our damnation; for all truth is clear in him. XVI. In the Gospel one learns that human doctrines and decrees do not aid in salvation.

Pulled from: http://oll.libertyfund.org/?option=com_staticxt&staticfile=show.php%3Ftitle=1682&chapter=3796&layout=html&Itemid=27 Written by: Ulrich Zwingli Trans. by: Samuel Macauley Jackson Edited by: Ms. Yoder

8. TO THE FATHERS ATTENDING THE COUNCIL OF TRENT

Instruction for the Sojourn at Trent
Helping Souls 1. While at Trent Ours should try to live together in some respectable district. And what they should especially seek to accomplish for God's greater glory is to preach, hear confessions, lecture, instruct children, give good example, visit the poor in the hospitals, and exhort [advise] the neighbor according to the talents each is conscious of possessing, so as to move as many as possible to prayer and devotion. Pray and lead others to pray particularly to God our Lord, beseeching [to beg] His Divine Majesty to deign [to think fit] to send forth His Holy Spirit on all who take part in the discussions of that august gathering, so that the Holy Spirit may descend in greater abundance with His grace and gifts upon the council. 2. In your sermons do not touch on subjects on which Catholics and Protestants are at variance [differ], but simply exhort your audience to virtue and to devotions approved by the Church. Awaken in souls a thorough knowledge of themselves and a love of their Creator and Lord. Speak frequently of the council and always end your sermons, as we have said, with a prayer for the council. 3. In lecturing follow the same rules as you do in preaching, and try to enkindle [to excite] in souls a love of their Creator and Lord, explaining the meaning of the passage read, and have your hearers pray as has been indicated. 4. When you hear confessions remember to tell your penitents [express sorrow] the same that you have said in public. Let the penance [punishment for sin] consist of prayers for the council 6. You should teach boys at some appropriate time, according to an arrangement that is suitable and which may vary in different places. Begin with the basic rudiments [elements] and explain them in keeping with the needs of your audience. When you end

your instruction recite some prayers for the council. 7. Visit the hospitals at some convenient hour during the day, always taking your health into consideration. Hear the confessions of the poor and console them, and even take them some little gift if you can. Have them pray, as I have suggested when speaking of hearing confessions. If you are at least three in number, each one should take his turn visiting the poor, a day at a time, twice a week. 8. Exhort those with whom you come into contact to frequent confession, Communion, or the celebration of Mass. Have them make the Exercises and perform other works of piety [respect for God]; also encourage them to pray for the council. 9. Here also, as in determining the matters to be discussed, it will be better to be slow to speak and to speak little, as I have said. But on the other hand, if you wish to urge souls to make progress in the spiritual life, it will be better to speak at length, with order, and with kindness and love This order should begin within five days of your arrival at Trent. Amen.

From: http://woodstock.georgetown.edu/ignatius/letter8.htm Written by: Ignatius of Loyola Edited by: Ms. Yoder

King Henry VIII's Speech in Parliament, towards the latter end of his Reign. [24 December 1545]
From: http://www.luminarium.org/renlit/tudorspeech.htm Written by: Henry VIII Trans. by: Ms. Yoder

Although my chancellor, for the time being, hath [has], before this time, been used, very eloquently [persuasive] and substantially, to make answer to such orations [formal public speech] as have been set forth in this high court of parliament; yet he is not so able to open and set forth my mind and meaning, and the secrets of my heart, in so plain and ample [enough] manner, as I myself am, and can do. Wherefore, I taking it upon me to answer your eloquent oration, Master Speaker [meaning in Parliament], say, that where you, in the name of our well beloved commons, have both praised and extolled [to praise highly] me for the notable qualities that you have conceived to be in me, I most heartily thank you all, that you have put me in remembrance of my duty, which is, to endeavour [make an effort] myself to obtain, and get such excellent qualities, and necessary virtues, as a prince or governor should or ought to have; of which gifts I recognize myself both bare and barren. But for such small qualities as God hath endowed [provided] me withal [with it all], I render to his goodness my most humble thanks, intending, with all my wit and diligence, to get and acquire me such notable virtues, and princely qualities, as you have alleged to be incorporate in my person

 Although (as I say) the spiritual men be in some fault that charity is not kept amongst you, yet you of the temporality be not clean and unspotted of malice [desire to injure] and envy; for you rail [to utter bitter complaint] on bishops, speak slanderously of priests, and rebuke [sharp disapproval] and taunt preachers; both contrary to good order and christian fraternity [group with common purposes]. If you know surely that a bishop or preacher erreth [make a wrong decision], or teacheth perverse [holding to what is wrong] doctrine, come and declare it to some of our counsel, or to us, to whom is committed, by God, the authority to reform and order such causes and behaviours, and be not judges yourselves of your own fantastical opinions, and vain expositions [explanation]; for in such high causes you may lightly err [mistaken]. And, although you be permitted to read holy scripture, and to have the word of God in your mother tongue, you must understand, that it is licensed you so to do, only to inform your own conscience, and to instruct your children and family, and not to dispute, and make scripture a railing and a taunting stock against priests and preachers, as many light persons do. I am very sorry to know and hear how unreverently [very disrespectful] that most precious jewel, the word of God, is disputed, rhymed, sung, and jangled in every alehouse and tavern, contrary to the true meaning and doctrine of the same; and yet I am even as much sorry that the readers of the same follow it, in doing, so faintly and coldly. For of this I am sure, that charity was never so faint amongst you, and virtuous and godly living was never less used, nor was God himself, amongst christians, never less reverenced [profound respect], honoured, or served. Therefore, as I said before, be in charity one with another, like brother and brother; love, dread, and serve God (to the which I, as your supreme head, and sovereign lord, exhort [advise] and require you); and then I doubt not, but that love and league, which I spoke of in the beginning, shall never be dissolved or broken between us. And, as touching the laws which be now made and concluded, I exhort you, the makers, to be as diligent in putting them into execution, as you were in making and furthering the same, or else your labour shall be in vain, and your commonwealth [the people of a political state] nothing relieved.

ON THE CHRISTIAN LIFE

CHAPTER I.
THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT. 1. Connection between this chapter and the doctrine of Regeneration. Necessity of the doctrine concerning the Christian Life. The brevity [brief] of this treatise. The method of it. Plainness and unadorned [not decorated; plain] simplicity of the Scripture system of morals. 2. Two divisions. First, Personal holiness.1.Because God is holy. 2. Because of our com-munion with his saints. 3. Second division, relating to our Redemption. Admirable moral system of Scripture. Five special inducements [induce: to produce] or exhortations [pleading] to a Christian Life. 4. False Christians who are opposed to this life censured 1. They have not truly learned Christ. 2. The Gospel not the guide of their words or actions. 3. They do not imitate Christ the Master. 4. They would separate the Spirit from his word. 5. Christians ought not to despond [to lose hope]: Provided 1. They take the word of God for their guide. 2. Sincerely cultivate [to improve by education] righteousness. 3. Walk, according to their capacity, in the

ways of the Lord. 4. Make some progress. 5. Persevere.

CHAPTER II.
II. A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL. 1. Consideration of the second general division in regard to the Christian life. Its beginning and sum. A twofold respect. 1. We are not our own. Respect to both the fruit and the use. Unknown to philosophers, who have placed reason on the throne of the Holy Spirit. 2. Since we are not our own, we must seek the glory of God, and obey his will. Self-denial recommended to the disciples of Christ. He who neglects it, deceived either by pride or hypocrisy [ the practice of saying one thing and believing in another], rushes on destruction. 3. Three things to be followed, and two to be shunned in life. Impiety [lack of respect for God] and worldly lusts to be shunned. Sobriety, justice, and piety, to be followed. An inducement to right conduct. 4. Self-denial the sum of Paul's doctrine. Its difficulty. Qualities in us which make it diffi-cult. Cures for these qualities. 1. Ambition to be suppressed. 2. Humility to be embraced. 3. Candour [ openness, honesty] to be esteemed. 4. Mutual charity to be preserved. 5. Modesty to be sincerely cultivated. 5. The advantage of our neighbour to be promoted. Here self-denial most necessary, and yet most difficult. Here a double remedy. 1. The benefits bestowed upon us are for the common benefit of the Church. 2. We ought to do all we can for our neighbour. This illustrated by analogy from the members of the human body. This duty of charity founded on the divine command. 6. Charity ought to have for its attendants patience and kindness. We should consider the image of God in our neighbours, and especially in those who are of the household of faith. Hence [therefore] a fourfold consideration which refutes all objections. A common objec-tion refuted. 7. Christian life cannot exist without charity. Remedies for the vices opposed to charity. 1. Mercy. 2. Humility. 3. Modesty. 4. Diligence. 5. Perseverance. 8. Self-denial, in respect of God, should lead to equanimity [calmness of mind or temper] and tolerance. 1. We are always subject to God. 2. We should shun avarice [greed] and ambition. 3. We should expect all prosperity from the blessing of God, and entirely depend on him. 9. We ought not to desire wealth or honours without the divine blessing, nor follow the arts of the wicked. We ought to cast all our care upon God, and never envy the prosperity of others. 10. We ought to commit ourselves entirely to God. The necessity of this doctrine. Various uses of affliction [a state of distress or misery]. Heathen [an uncivilized person] abuse and corruption.

CHAPTER III.
OF BEARING THE CROSSONE BRANCH OF SELF-DENIAL. 1. What the cross is. By whom, and on whom, and for what cause imposed. Its necessity and dignity. 2. The cross necessary. 1. To humble our pride. 2. To make us apply to God for aid. Ex-ample of David. 3. To give us experience of God's presence. 3 Manifold [numerous] uses of the cross. 1. Produces patience, hope, and firm confidence in God, gives us victory and perseverance. Faith invincible. 4. 2.Frames us to obedience. Example of Abraham. This training how useful.

5. The cross necessary to subdue the wantonness [without regard for what is right] of the flesh. This portrayed by an apposite [relevant] simile. Various forms of the cross. 6. 3. God permits our infirmities [physical weakness], and corrects past faults, that he may keep us in obedience. This confirmed by a passage from Solomon and an Apostle. 7. Singular consolation [comfort] under the cross, when we suffer persecution for righteousness. Some parts of this consolation. 8. This form of the cross most appropriate to believers, and should be borne willingly and cheerfully. This cheerfulness is not unfeeling hilarity, but, while groaning under the burden, waits patiently for the Lord. 9. A description of this conflict. Opposed to the vanity of the Stoics [member of the Stoic School of Philosophy]. Illustrated by the authority and example of Christ. 10. Proved by the testimony and uniform experience of the elect. Also by the special example of the Apostle Peter. The nature of the patience required of us. 11. Distinction between the patience of Christians and philosophers. The latter pretend a necessity which cannot be resisted. The former hold forth the justice of God and his care of our safety. A full exposition [explanation] of this difference.
From: http://www.ccel.org/ccel/calvin/chr_life.pdf Written by: John Calvin Edited by: Ms. Yoder