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The Schleitheim Confession
The Seven Articles of Schleitheim
Canton Schaffhausen, Switzerland
Adopted by a Swiss Brethren Conference
February 24, 1527
Brotherly Union of a Number of Children of God concerning Seven Articles
The articles which we discussed and on which we were of one mind are
these:
I.
Baptism;
II.
The Ban (Excommunication);
III.
Breaking of Bread;
IV.
Separation from the Abomination;
V.
Pastors in the Church;
VI.
The Sword;
VII.
The Oath.
I. Observe concerning baptism:
Baptism shall be given to all those who have learned repentance and
amendment of life, and who believe truly that their sins are taken away
by Christ, and to all those who walk in the resurrection of Jesus
Christ, and wish to be buried with Him in death, so that they may be
resurrected with Him and to all those who with this significance request
it (baptism) of us and demand it for themselves. This excludes all
infant baptism, the highest and chief abomination of the Pope. In this
you have the foundation and testimony of the apostles. Matt. 28, Mark
16, Acts 2, 8, 16, 19. This we wish to hold simply, yet firmly and with
assurance.
II. We are agreed as follows on the ban:
The ban shall be employed with all those who have given themselves to
the Lord, to walk in His commandments, and with all those who are
baptized into the one body of Christ and who are called brethren or
sisters, and yet who slip sometimes and fall into error and sin, being
inadvertently overtaken. The same shall be admonished twice in secret
and the third time openly disciplined or banned according to the command
of Christ. Matt. 18. But this shall be done according to the regulation
of the Spirit (Matt. 5) before the breaking of bread, so that we may
break and eat one bread, with one mind and in one love, and may drink of
one cup.
III. In the breaking of bread we are of one mind and are agreed (as
follows):
All those who wish to break one bread in remembrance of the broken body
of Christ, and all who wish to drink of one drink as a remembrance of
the shed blood of Christ, shall be united beforehand by baptism in one
body of Christ which is the church of God and whose Head is Christ. For
as Paul points out, we cannot at the same time drink the cup of the Lord
and the cup of the devil. That is, all those who have fellowship with
the dead works of darkness have no part in the light. Therefore all who
follow the devil and the world have no part with those who are called
unto God out of the world. All who lie in evil have no part in the good.
Therefore it is and must be (thus): Whoever has not been called by one
God to one faith, to one baptism, to one Spirit, to one body, with all
the children of God's church, cannot be made (into) one bread with them,
as indeed must be done if one is truly to break bread according to the
command of Christ.
IV. We are agreed (as follows) on separation:
A separation shall be made from the evil and from the wickedness which
the devil planted in the world; in this manner, simply that we shall not
have fellowship with them (the wicked) and not run with them in the
multitude of their abominations. This is the way it is: Since all who do
not walk in the obedience of faith, and have not united themselves with
God so that they wish to do His will, are a great abomination before
God, it is not possible for anything to grow or issue from them except
abominable things. For truly all creatures are in but two classes, good
and bad, believing and unbelieving, darkness and light, the world and
those who (have come) out of the world, God's temple and idols, Christ
and Belial; and none can have part with the other.
To us then the command of the Lord is clear when He calls upon us to be
separate from the evil and thus He will be our God and we shall be His
sons and daughters.
He further admonishes us to withdraw from Babylon and earthly Egypt that
we may not be partakers of the pain and suffering which the Lord will
bring upon them.
From this we should learn that everything which is not united with our
God and Christ cannot be other than an abomination which we should shun
and flee from. By this is meant all Catholic and Protestant works and
church services, meetings and church attendance, drinking houses, civic
affairs, the oaths sworn in unbelief and other things of that kind,
which are highly regarded by the world and yet are carried on in flat
contradiction to the command of God, in accordance with all the
unrighteousness which is in the world. From all these things we shall be
separated and have no part with them for they are nothing but an
abomination, and they are the cause of our being hated before our Christ
Jesus, Who has set us free from the slavery of the flesh and fitted us
for the service of God through the Spirit Whom He has given us.
Therefore there will also unquestionably fall from us the unchristian,
devilish weapons of force - such as sword, armor and the like, and all
their use (either) for friends or against one's enemies - by virtue of
the Word of Christ. Resist not (him that is) evil.
V. We are agreed as follows on pastors in the church of God:
The pastor in the church of God shall, as Paul has prescribed, be one
who out-and-out has a good report of those who are outside the faith.
This office shall be to read, to admonish and teach, to warn, to
discipline, to ban in the church, to lead out in prayer for the
advancement of all the brethren and sisters, to lift up the bread when
it is to be broken, and in all things to see to the care of the body of
Christ, in order that it may be built up and developed, and the mouth of
the slanderer be stopped.
This one moreover shall be supported of the church which has chosen him,
wherein he may be in need, so that he who serves the Gospel may live of
the Gospel as the Lord has ordained. But if a pastor should do something
requiring discipline, he shall not be dealt with except (on the
testimony of) two or three witnesses. And when they sin they shall be
disciplined before all in order that the others may fear.
But should it happen that through the cross this pastor should be
banished or led to the Lord (through martyrdom) another shall be
ordained in his place in the same hour so that God's little flock and
people may not be destroyed.
VI. We are agreed as follows concerning the sword:
The sword is ordained of God outside the perfection of Christ. It
punishes and puts to death the wicked, and guards and protects the good.
In the Law the sword was ordained for the punishment of the wicked and
for their death, and the same (sword) is (now) ordained to be used by
the worldly magistrates.
In the perfection of Christ, however, only the ban is used for a warning
and for the excommunication of the one who has sinned, without putting
the flesh to death - simply the warning and the command to sin no more.
Now it will be asked by many who do not recognize (this as) the will of
Christ for us, whether a Christian may or should employ the sword
against the wicked for the defense and protection of the good, or for
the sake of love.
Our reply is unanimously as follows: Christ teaches and commands us to
learn of Him, for He is meek and lowly in heart and so shall we find
rest to our souls. Also Christ says to the heathenish woman who was
taken in adultery, not that one should stone her according to the Law of
His Father (and yet He says, As the Father has commanded me, thus I do),
but in mercy and forgiveness and warning, to sin no more. Such (an
attitude) we also ought to take completely according to the rule of the
ban.
Secondly, it will be asked concerning the sword, whether a Christian
shall pass sentence in worldly disputes and strife such as unbelievers
have with one another. This is our united answer. Christ did not wish to
decide or pass judgment between brother and brother in the case of the
inheritance, but refused to do so. Therefore we should do likewise.
Thirdly, it will be asked concerning the sword, Shall one be a
magistrate if one should be chosen as such? The answer is as follows:
They wished to make Christ king, but He fled and did not view it as the
arrangement of His Father. Thus shall we do as He did, and follow Him,
and so shall we not walk in darkness. For He Himself says, He who wishes
to come after Me, let him deny himself and take up his cross and follow
Me. Also, He Himself forbids the (employment of) the force of the sword
saying, The worldly princes lord it over them, etc., but not so shall it
be with you. Further, Paul says, Whom God did foreknow He also did
predestinate to be conformed to the image of His Son, etc. Also Peter
says, Christ has suffered (not ruled) and left us an example, that ye
should follow His steps.
Finally it will be observed that it is not appropriate for a Christian
to serve as a magistrate because of these points: The government
magistracy is according to the flesh, but the Christian's is according
to the Spirit; their houses and dwelling remain in this world, but the
Christian's are in heaven; their citizenship is in this world, but the
Christian's citizenship is in heaven; the weapons of their conflict and
war are carnal and against the flesh only, but the Christian's weapons
are spiritual, against the fortification of the devil. The worldlings
are armed with steel and iron, but the Christians are armed with the
armor of God, with truth, righteousness, peace, faith, salvation and the
Word of God. In brief, as in the mind of God toward us, so shall the
mind of the members of the body of Christ be through Him in all things,
that there may be no schism in the body through which it would be
destroyed. For every kingdom divided against itself will be destroyed.
Now since Christ is as it is written of Him, His members must also be
the same, that His body may remain complete and united to its own
advancement and upbuilding.
VII. We are agreed as follows concerning the oath:
The oath is a confirmation among those who are quarreling or making
promises. In the Law it is commanded to be performed in God's Name, but
only in truth, not falsely. Christ, who teaches the perfection of the
Law, prohibits all swearing to His (followers), whether true or false -
neither by heaven, nor by the earth, nor by Jerusalem, nor by our head -
and that for the reason He shortly thereafter gives, For you are not
able to make one hair white or black. So you see it is for this reason
that all swearing is forbidden: we cannot fulfill that which we promise
when we swear, for we cannot change (even) the very least thing on us.
Now there are some who do not give credence to the simple command of
God, but object with this question: Well now, did not God swear to
Abraham by Himself (since He was God) when He promised him that He would
be with him and that He would be his God if he would keep His
commandments, - why then should I not also swear when I promise to
someone? Answer: Hear what the Scripture says: God, since He wished more
abundantly to show unto the heirs the immutability of His counsel,
inserted an oath, that by two immutable things (in which it is
impossible for God to lie) we might have a strong consolation. Observe
the meaning of this Scripture: What God forbids you to do, He has power
to do, for everything is possible for Him. God swore an oath to Abraham,
says the Scripture, so that He might show that His counsel is immutable.
That is, no one can withstand nor thwart His will; therefore He can keep
His oath. But we can do nothing, as is said above by Christ, to keep or
perform (our oaths): therefore we shall not swear at all (nichts
schweren).
Then others further say as follows: It is not forbidden of God to swear
in the New Testament, when it is actually commanded in the Old, but it
is forbidden only to swear by heaven, earth, Jerusalem and our head.
Answer: Hear the Scripture, He who swears by heaven swears by God's
throne and by Him who sitteth thereon. Observe: it is forbidden to swear
by heaven, which is only the throne of God: how much more is it
forbidden (to swear) by God Himself! Ye fools and blind, which is
greater, the throne or Him that sitteth thereon?
Further some say, Because evil is now (in the world, and) because man
needs God for (the establishment of) the truth, so did the apostles
Peter and Paul also swear. Answer: Peter and Paul only testify of that
which God promised to Abraham with the oath. They themselves promise
nothing, as the example indicates clearly. Testifying and swearing are
two different things. For when a person swears he is in the first place
promising future things, as Christ was promised to Abraham. Whom we a
long time afterwards received. But when a person bears testimony he is
testifying about the present, whether it is good or evil, as Simeon
spoke to Mary about Christ and testified, Behold this (child) is set for
the fall and rising of many in Israel, and for a sign which shall be
spoken against.
Christ also taught us along the same line when He said, Let your
communication be Yea, yea; Nay, nay; for whatsoever is more than these
cometh of evil. He says, Your speech or word shall be yea and nay.
(However) when one does not wish to understand, he remains closed to the
meaning. Christ is simply Yea and Nay, and all those who seek Him simply
will understand His Word. Amen.
Source: http://www.anabaptists.org/history/schleith.html
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