(nisi causa inter nos et partes juxta tenorem Cæsareæ proximæ citationis amice in caritate composita, sedata, et ad Christianam concordiam reducta fuerit) deserere intendimus aut possumus; de quo hic etiam solenniter et publice protestamur. and a Council we still adhere; nor do we intend, nor would it be possible for us to forsake it by this or any other document, unless the matter between us and the other party should, in accordance with the tenor of the latest Imperial citation, be adjusted, settled, and brought to Christian concord, in friendship and love; concerning which appeal we here also make our solemn and public protest. Pars I. Part First. ARTICULI FIDEI PRÆCIPUI. [3] CHIEF ARTICLES OF FAITH. Art. I.--De Deo. Art. I.--Of God. Ecclesiæ magno consensus [einträchtiglich] apud nos docent, Decretum Nicænæ Synodi, de unitate essentiæ divinæ et de tribus personis, verum et sine ulla dubitatione credendum esse. Videlicet, quod sit una essentia divina, quæ et appellatur et est Deus, æternus, incorporeus impartibilis [ohne Stück], immensa potentia, sapientia, bonitate, creator et conservator omnium rerum, visibilium et invisibilium; et tamen tres sint personæ, ejusdem essentiæ et potentiæ, et coæternæ, Pater, Filius et Spiritus Sanctus. Et nominee personæ utuntur ea significatione, qua usi sunt in hac causa Scriptores Ecclesiastici [die Väter], ut significet non partem aut qualitatem in alio, sed quod proprie subsistit. The churches, with common consent among us, do teach that the decree of the Nicene Synod concerning the unity of the divine essence and of the three persons is true, and without doubt to be believed: to wit, that there is one divine essence which is called and is God, eternal, without body, indivisible [without part], of infinite power, wisdom, goodness, the Creator and Preserver of all things, visible and invisible; and that yet there are three persons of the same essence and power, who also are co-eternal, the Father, the Son, and the Holy Ghost. And they use the name of person in that signification in which the ecclesiastical writers [the fathers] have used it in this cause, to signify, not a part or quality in another, but that which properly subsists.
Damnant omnes hæreses, contra hunc articulum exortas, ut Manichæos, qui duo principia ponebant, Bonum et Malum, item Valentinianos, Arianos, Eunomianos, Mahometistas et omnes horum similes. Damnant et Samosatenos, veteres et neotericos, [4] qui, cum tantum unam personam esse contendant de Verbo et de Spiritu Sancto astute et impie rhetoricantur, quod non sint personæ distinctæ, sed quod Verbum significet verbum vocale, et Spiritus motum in rebus creatum [geschaffene Regung in Creaturen]. They condemn all heresies which have sprung up against this Article, as the Manichees, who set down two principles, good and evil; in the same manner the Valentinians, Arians, Eunomians, Mohammedans, and all such like. They condemn also the Samosatenes, old and new; [5] who, when they earnestly contend that there is but one person, do craftily and wickedly trifle, after the manner of rhetoricians, about the Word and Holy Ghost, that they are not distinct persons, but that the Word signifieth a vocal word, and the Spirit a motion created in things. Art. II.--De Peccato Originis. Art. II.--Of Original Sin. Item docent, quod post lapsum Adæ omnes homines, secundum naturam propagati, nascantur cum peccato, hoc est, sine metu Dei, sine fiducia erga Deum, et cum concupiscentia; quodque hic morbus, seu vitium originis vere sit peccatum, damnans et afferens nunc quoque æternam mortem his, qui non renascuntur per Baptismum et Spiritum Sanctum. [6] Also they teach that, after Adam's fall, all men begotten after the common course of nature are born with sin; that is, without the fear of God, without trust in him, and with fleshly appetite; and that this disease, or original fault, is truly sin, condemning and bringing eternal death now also upon all that are not born again by baptism and the Holy Spirit. Damnant Pelagianos et alios, qui vitium originis negant esse peccatum, et, ut extenuent gloriam meriti et beneficiorum Christi, They condemn the Pelagians, and others, who deny this original fault to be sin indeed; and who, so as to lessen the glory of the merits and
disputant hominem propriis viribus rationis coram Deo justificari posse. [7] benefits of Christ, argue that a man may, by the strength of his own reason, be justified before God. Art. III.--De Filio Dei. Art. III.--Of the Son of God. Item docent, quod Verbum, hoc est, Filius Dei, assumpserit humanam naturam in utero beatæ Mariæ virginis, ut sint duæ naturæ, divina et humana, in unitate personæ inseparabiliter conjunctæ, unus Christus, vere Deus et vere homo, natus ex virgine Maria, vere passus, crucifixus, mortuus et sepultus, ut reconciliaret nobis Patrem, et hostia esset non tantum pro culpa originis, sed etiam pro omnibus actualibus hominum peccatis. Also they teach that the Word, that is, the Son of God, took unto him man's nature in the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably joined together in unity of person; one Christ, true God and true man: who was born of the Virgin Mary, truly suffered, was crucified, dead, and buried, that he might reconcile the Father unto us, and might be a sacrifice, not only for original guilt, but also for all actual sins of men. Idem descendit ad inferos, et vere resurrexit tertia die, deinde ascendit ad coelos, ut sedeat ad dexteram Patris, et perpetuo regnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corda eorum Spiritu Sancto, qui regat [heilige, reinige, stärke], consoletur ac vivificet eos, a defendat adversus diabolum et vim peccati. The same also descended into hell, and truly rose again the third day. Afterward he ascended into the heavens, that he might sit at the right hand of the Father; and reign forever, and have dominion over all creatures; might sanctify those that believe in him, by sending the Holy Spirit into their hearts, who shall rule [sanctify, purify, strengthen], comfort, and quicken them, and shall defend them against the devil, and the power of sin. Idem Christus palam est rediturus, The same Christ shall openly
ut judicet vivos et mortuos, etc., juxta Symbolum Apostolorum. come again, to judge the quick and the dead, according as he Apostles' Creed declareth these and other things. Art. IV.--De Justificatione. Art. IV.--Of Justification. Item docent, quod homines non possint justificari [Vergebung der sünde und Gerechtigkeit erlangen] coram Deo propriis viribus, meritis aut operibus, sed gratis [aus Gnaden] justificentur propter Christum per fidem, cum credunt se in gratiam recipi, et peccata remitti propter Christum, qui sua morte pro nostris peccatis satisfecit. Hanc fidem imputat Deus pro justicia coram ipso. Rom. III. et IV. [8] Also they teach that men can not be justified [obtain forgiveness of sins and righteousness] before God by their own powers, merits, or works; but are justified freely [of grace] for Christ's sake through faith, when they believe that they are received into favor, and their sins forgiven for Christ's sake, who by his death hath satisfied for our sins. This faith doth God impute for righteousness before him. Rom. iii. and iv. Art. V.--De Ministerio Ecclesiastico. Art. V.--Of the Ministry of the Church. Ut hanc fidem consequamur, institutum st ministerium docendi Evangelii et porrigendi Sacramenta. For the obtaining of this faith, the ministry of teaching the Gospel and administering the Sacraments was instituted. Nam per verbum et Sacramenta, tanquam per instrumenta, donatur Spiritus Sanctus, qui fidem efficit, ubi et quando visum est Deo, in iis, qui audiunt Evangelium, scilicet, quod Deus non propter nostra merita, sed propter Christum justificet hos, qui credunt, se propter Christum in gratiam recipi. For by the Word and Sacraments, as by instruments, the Holy Spirit is given: who worketh faith, where and when it pleaseth God, in those that hear the Gospel, to wit, that God, not for our merit's sake, but for Christ's sake, doth justify those who believe that they for Christ's sake are received into favor. Damnant Anabaptistas et alios, They condemn the Anabaptists
qui sentient, Spiritum Sanctum contingere sine verbo externo hominibus per ipsorum preparationes et opera. [9] and others, [10] who imagine that the Holy Spirit is given to men without the outward word, through their own preparations and works. Art. VI.--De Nova Obedientia. Art. VI.--Of New Obedience. Item docent, quod fides illa debeat bonos fructus parere, et quod oporteat bona opera, mandata a Deo, facere, propter voluntatem Dei, non ut confidamus, per ea opera justificationem coram Deo mereri. Also they teach that this faith should bring forth good fruits, and that men ought to do the good works commanded of God, because it is God's will, and not on any confidence of meriting justification before God by their works. Nam remissio peccatorum et justificatio fide apprehenditur, sicut testatur et vox Christi (Luc. xvii. 10): Cum feceritis hæc omnia, dicite, servi inutiles sumus. For remission of sins and justification is apprehended by faith, as also the voice of Christ witnesseth: 'When ye have done all these things, say, We are unprofitable servants.' Idem docent et veteres Scriptores Ecclesiastici. Ambrosius enim inquit: Hoc constitutum est a Deo, ut qui credit in Christum, salvus sit, sine opere, sola fide, gratis accipiens remissionem peccatorum. The same also do the ancient writers of the Church teach; for Ambrose saith: 'This is ordained of God, that he that believeth in Christ shall be saved, without works, by faith alone, freely receiving remission of sins.' Art. VII.--De Ecclesia. Art. VII.--Of the Church. Item docent, quod una Sancta Ecclesia pepetuo mansura sit. Est autem Ecclesia congregatio Sanctorum [Versammlung aller Gläubigen], [11] in qua Evangelium Also they teach that one holy Church is to continue forever. But the Church is the congregation of saints [the assembly of all believers], in which the Gospel is
recte [rein] docetur, et recte [laut des Evangelii] administrantur Sacramenta. Rightly taught [purely preached] and the Sacraments rightly administered [according to the Gospel]. Et ad veram unitatem Ecclesiæ satis est consentire de doctrina Evangelii et administratione Sacramentorum. Nec necesse est ubique esse similes traditiones humanas, seu ritus aut ceremonias, ab hominibus institutas. Sicut inquit Paulus (Eph. iv. 5, 6): Una fides, unum Baptisma, unus Deus et Pater omnium, etc. And unto the true unity of the Church, it is sufficient to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, rites, or ceremonies instituted by men should be alike every where, as St. Paul saith: 'There is one faith, one baptism, one God and Father of all.' Art. VIII.--Quid sit Ecclesia. Art. VIII.--What the Church is. Quanquam Ecclesia proprie sit congregatio Sanctorum et vere credentium: tamen, cum in hac vita multi hypocritæ et mali admixti sint, licet uti Sacramentis, quæ per malos administrantur, juxta vocem Christi (Matt. xxiii. 2): Sedent Scribæ et Pharisæi in cathedra Mosi, etc. Et Sacramenta et verbum propter ordinationem et mandatum Christi sunt efficacia, etiamsi per malos exhibeantur. Though the Church be properly the congregation of saints and true believers, yet seeing that in this life many hypocrites and evil persons are mingled with it, it is lawful to use the Sacraments administered by evil men, according to the voice of Christ (Matt. xxiii. 2): 'The Scribes and the Pharisees sit in Moses' seat,' and the words following. And the Sacraments and the Word are effectual, by reason of the institution and commandment of Christ, though they be delivered by evil men. Damnant Donatistas et similes, [12] qui negabant licere uti ministerio malorum in Ecclesia, et They condemn the Donatists and such like, who denied that it was lawful to use the ministry of evil
sentiebant ministerium malorum inutile et inefficax esse. men in the Church, and held that the ministry of evil men is useless and without effect. Art. IX.--De Baptismo. Art. IX.--Of Baptism. De Baptismo docent, quod sit necessarius ad salutem, quodque per Baptismum offeratur gratia Dei; et quod pueri [13] sint baptizandi, qui per Baptismum oblati Deo recipiantur in gratiam Dei. Of Baptism they teach that it is necessary to salvation, and that by Baptism the grace of God is offered, and that children are to be baptized, who by Baptism, being offered to God, are received into God's favor. Damnant Anabaptistas, qui improbant Baptismum puerorum et affirmant pueros sine Baptismo [14] salvos fieri. They condemn the Anabaptists who allow not the Baptism of children, and affirm that children are saved without Baptism. Art. X.--De Coena Domini. Art. X.--Of the Lord's Supper. De Coena Domini docent, quod corpus et sanguis [wahrer Leib und Blut] Christi vere adsint [unter Gestalt des Brotes und Weines], et distribuantur vescentibus [da ausgetheilt und genommen wird] in Coena Domini; et improbant secus docentes [Derhalben wird auch die Gegenlehr verworfen]. [15] Of the Supper of the Lord they teach that the [true] body and blood of Christ are truly present [under the form of bread and wine], and are [there] communicated to those that eat in the Lord's Supper [and receive]. And they disapprove of those that teach otherwise [wherefore also the opposite doctrine is rejected]. Art. XI.--De Confessione. Art. XI.--Of Confession. De Confessione docent, quod absolutio privata in Ecclesiis retinenda Concerning confession, they teach that private absolution be retained