A15880:100
The account reckoning and confession of the faith of Huldrik Zwinglius bishop of Zuryk…The accompt rekenynge and confession of the faith of Huldrik Zwinglius byshop of Zuryk…
The account reckoning and confession of the faith of Huldrik Zwinglius bishop of Zuryk the chief town of Helvetia sent unto Charles the fifth now Emperor of Rome, holding a counsel with the most noble princes, estates and learned men of Germany assembled together at Augsburg. 1530. in the month of July. Translated out of latin by Thomas Cotsforde. And imprinted at Geneva. In April. 1555.The accompt rekenynge and confession of the faith of Huldrik Zwinglius byshop of Zuryk the chief towne of Heluetia sent vnto Charles the fyfte nowe Emperoure of Rome, holdynge a counsel wyth the moost noble princes, estates and learned men of Germany assembled together at Ausburgh. 1530. in the moneth of Iuly. Translated out of latyn by Thomas Cotsforde. And imprinted at Geneua. In April. 1555.
printed by Egidius Van der Erve, 1555
Article 7: ¶The seventh Article.Article 7: ¶The seuenth Article.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
So when the wind being so great that it was albe to take away mountains, passed by Elijah,1 yet the Lord was not carried by the wind. To by short: the wind bloweth where it will, that is, the wind bloweth so as his nature is, and thou truly hearest the voice of it, but knowest not from whence it came, or where it stayeth. So is every one that is borne of the spirit, that is, is lightened and drawn invisibly, and insensibly. Truth hath spoken these things, therefore the ⟨p. 30⟩grace of the spirit nether is brought with that dipping in the water, neither with that bit or draught, neither with that anointing. For if it were so, than it might be known, how, where, wherewith, by whom, & into whom the spirit were brought. For if the present effect & strength of grace were tied unto the Sacraments, than wither they are brought, all things are graciously wrought. And where they are not ministered nor applied, all things are enfeebled, that is, than were all they graceless which had not received the Sacraments all be it they be elect and chosen,2 which election is by the grace of God in Christ. Nether is there cause, why the divines should allege Materia or subiectum, the matter or subject, for that the order and dispodisposicyon of it is before required, that is, that the grace of baptism or of thanksgiving (for so they speak) may be given to him, that is first prepared thereunto. For he which (after their mind) receiveth this grace by the Sacraments, other prepareth his self thereunto,3 or else he is prepared of the spirit. If he prepare him ⟨p. 31⟩self, then have we also some power of our selves, and so the preventing grace is nothing. If he be prepared of the spirit to the receipt of grace, than I ask: whether it also be done by the Sacrament as a guide:4 or without the sacrament. If by the means of the sacrament, than by the sacrament man is prepared unto the sacrament: And so the process shall be endless, for alway the sacrament shall be required to the preparation of the Sacrament. But if without the Sacrament we are prepared to the receipt of the sacramental grace, then the spirit is present by his bounteous liberality before the Sacrament, and likewise grace is there already present before the sacrament be brought.