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ut, quemadmodum sub uno Christo sumus et and corrected, these things may be harmo

militamus: ita in una etiam Ecclesia Christiana, in unitate et concordia vivere possimus; cumque nos infra scripti Elector et Principes, cum aliis, qui nobis conjuncti sunt, perinde ut alii Electores et Principes et Status ad præfata Comitia evocati simus, ut Casareo mandato obedienter obsequeremur, mature venimus Augustam; et, quod citra jactantiam dictum volumus, inter primos affui

mus.

Cum igitur V. C. M. Electoribus, Principibus et aliis Statibus Imperii etiam hic Augustæ sub ipsa initia horum Comitiorum inter cætera proponi fecerit, quod singuli Status Imperii vigore Cæsarei edicti suam opinionem et sententiam in Germanica et Latina lingua proponere debeant atque offerre; et habita deliberatione proxima feria quarta, rursum responsum est V. C. M. nos proxima feria sexta articulos nostræ Confessionis pro nostra parte oblaturos esse:

nized and brought back to the one simple truth and Christian concord; so that hereafter the one unfeigned and true religion may be embraced and preserved by us, so that as we are subjects and soldiers of the one Christ, so also, in unity and concord, we may live in the one Christian Church: And inasmuch as we, the Elector and Princes, whose names are subscribed, together with others who are conjoined with us, in common with other Electors, and Princes, and States, have been called to the aforenamed Diet,- -we have, in order to render most humble obedience to the Imperial Mandate, come early to Augsburg, and, with no desire to boast, would state that we were among the very first to be present.

When, therefore, Your Imperial Majesty, among other things, has also at Augsburg, at the very beginning of these sessions, caused the proposition to be made to the Princes and States of the Empire, that each of the States of the Empire, in virtue of the Imperial Edict, should propose and offer in the German and in the Latin language its opinion and decision; after discussion on Wednesday we replied to Your Imperial Majesty, that on the following Friday we would offer on our part the Articles of our Confession :

Ideo ut V.C. M. voluntati obsequamur, offeri- Wherefore, in order that we may do hommus in hac religionis causa nostrorum Conciona- age to the will of Your Imperial Majesty, we torum et nostram Confessionem, cujusmodi doc- now offer in the matter of religion the Contrinam ex Scripturis Sanctis et puro verbo fession of our preachers and of ourselves, the Dei hactenus illi in nostris terris, ducatibus, doctrine of which, derived from the Holy ditionibus et urbibus tradiderint, ac in Eccle- Scriptures and pure Word of God, they have siis tractaverint. Quod si et cæteri Electores, to this time set forth in our lands, dukedoms, Principes ac Status Imperii, similibus scri- domains, and cities, and have taught in the ptis, Latinis scilicet et Germanicis, juxta churches. If the other Electors, Princes, and prædictam Cæsaream propositionem, suas opi- States of the Empire, should in similar writniones in hac causa religionis produxerint: hic ings, to wit, in Latin and German, according to nos coram V. C. M. tanquam Domino nostro the aforementioned Imperial proposition, proclementissimo paratos offerimus, nos cum præ-duce their opinions in this matter of religion : fatis Principibus et amicis nostris de tolle- we here, in the presence of Your Imperial Majrabilibus modis ac viis amice conferre, ut, esty, our most Clement Lord, offer ourselves, quantum honeste fieri potest, conveniamus, et | prepared, in conjunction with the Princes and

re inter nos partes citra odiosam contentio- our friends already designated, to compare nem pacifice agitata, Deo dante, dissensio views in a kindly manner in regard to mode dirimatur, et ad unam veram concordem reli- and ways which may be available, so that, as gionem reducatur; sicut omnes sub uno Chri- far as may honorably be done, we may agree, sto sumus et militamus et unum Christum con- and the matter between us of both parts being fiteri debemus, juxta tenorem edicti V. C. M. peacefully discussed, with no hateful contenet omnia ad veritatem Dei perducantur, id tion, by God's help the dissension may be requod ardentissimis votis a Deo petimus. moved, and brought back to one true accordant religion (as we are all subjects and soldiers under one Christ, so also we ought to confess one Christ, in accordance with the tenor of the decree of Your Imp. M.), and all things should be brought back to the truth of God, which with most fervent prayers we beseech God to grant.

Si autem, quod ad cæteros Electores, Principes et Status, ut partem clteram, attinet, hæc tractatio causæ religionis, eo modo, quo V. C. M. agendam et tractandam sapienter durit, scilicet cum tali mutua præsentatione scriptorum ac sedata collatione inter nos non processerit, nec aliquo fructu facta fuerit: nos quidem testatum clare relinquimus, kic nihil nos, quod ad Christianam concordiam (quæ cum Deo et bona conscientia fieri possit) conciliandam conducere queat, ullo modo detrectare; quemadmodum et V. C. M. deinde et cæteri Electores et Status Imperii et omnes, quicunque sincero religionis amore ac studio tenentur, quicunque hanc causam æquo animo audituri sunt, ex hac nostra et nostrorum Confessione hoc clementer cognoscere et intelligere dignabuntur.

But if, as regards the rest of the Electors, Princes, and States, those of the other party, this treatment of the matter of religion, in the manner in which Your I. M. has wisely thought fit it should be conducted and treated, to wit, with such a mutual presentation of writings and calm conference between us, should not go on, nor be attended by any result; yet shall we leave a clear testimony that in no manner do we evade any thing which can tend to promote Christian concord (any thing which God and a good conscience allow); and this Your I. M. and the other Electors and States of the Empire, and all who are moved by a sincere love of religion and concern for it, all who are willing to give an equitable hearing in this matter, will kindly gather and understand from the Confession of ourselves and of ours.

Since, moreover, Your I. M. has not once only, but repeatedly signified to the Electors, Princes, and other States of the Empire; and at the Diet of Spires, which was held in the year of our Lord 1526, caused to be recited and publicly proclaimed, in accordance with the form of Your Imperial instruction and commission given and prescribed: That Your I. M. in this matter of religion for certain reasons, stated in the name of Your Majesty, was not willing to determine, nor was able to conclude touching any thing, but that Your I. M. would

Cum etiam V. C. M. Electoribus, Principibus et reliquis Statibus Imperii non una vice, sed sæpe clementer significaverit, et in Comitiis Spirensibus, quæ anno Domini etc. XXVI. habita sunt, ex data et præscripta forma vestræ Cæsarea instructionis et comissionis recitari et publice prælegi fecerit : Vestram M. in hoc negocio religionis ex causis certis, quæ V. M. nomine allegatæ sunt, non velle quicquam determinare, nec concludere posse, sed apud Pontificem Romanum pro officio V. C. M. diligenter daturam operam de congregando Concilio generali. Quemad-diligently endeavor to have the Roman Pontiff,

modum idem latius expositum est ante annum | in accordance with his office, to assemble a in publico proximo conventu, qui Spiræ con- General Council; as also the same matter was gregatus fuit. Ubi V. C. M. per Dominum more amply set forth a year ago in the last Ferdinandum, Bohemiæ et Ungariæ Regem, public Convention, which was held at Spires, amicum et Dominum clementem nostrum, de- where through His Highness Ferdinand, King inde per Oratorem et Comissarios Cæsareos, of Bohemia and Hungary, our friend and clemhæc inter cætera proponi fecit, quod V. C. M. ent Lord, afterward through the Orator and the intellexisset et expendisset Locum Tenentis Imperial Commissioners, Your I. M., among V. C. M. in Imperio et Præsidentis et Con- other propositions, caused these to be made: siliariorum in Regimine et Legatorum ab aliis that Your I. M. had known and pondered the Statibus, qui Ratisbonæ convenerant, delibe- resolution to convene a Council, formed by the rationem de Concilio congregando, et quod Representatives of Your I. M. in the Empire, judicaret etiam V. C. M. utile esse, ut con- and by the Imperial President and Counselors, gregaretur Concilium, et quia causæ, quæ and by the Legates of other States convened tum tractabantur inter V. C. M. et Romanum at Ratisbon, and this Your I. M. also judged Pontificem, vicina essent concordia et Chri- that it would be useful to assemble a Council; stianæ reconciliationi, non dubitaret V.C. M. and because the matters which were to be adquin Romanum Pontifex adduci posset adjusted at this time between Your I. M. and the habendum generale Concilium: ideo significabat se V. C. M. operam daturam, ut præfatus Pontifex Maximus una cum V. C. M. tale generale Concilium primo quoque tempore emissis literis publicandum congregare consentiret.

In eventum ergo talem, quod in causa religionis dissensiones inter nos et partes amice et in caritate non fuerint composita, tunc coram V. C. M. hic in omni obedientia nos offerimus, ex superabundanti comparituros et causam dicturos in tali generali, libero et Christiano Concilio, de quo congregando in omnibus Comitiis Imperialibus, quæ quidem annis Imperii V. C. M. habita sunt, per Electores, Principes et reliquos Status Imperii semper concorditer actum et congruentibus suffragiis conclusum est. Ad cujus etiam generalis Concilii conventum, simul et ad V. C. M. in hac longe maxima et gravissima causa jam ante etiam debito modo et in forma juris provocavimus et appellavimus. Cui appellationi ad V. C. M. simul et Concilium adhuc adheremus, neque eam per hunc vel alium tractatum

Roman Pontiff were approaching agreement and Christian reconciliation, Your I. M. did not doubt that, but that the Pope could be induced to summon a General Council: Wherefore Your I. M. signified that Your I. M. would endeavor to bring it to pass that the Chief Pontiff, together with Your I. M., would consent at the earliest opportunity to issue letters for the convening of such a General Council.

In the event, therefore, that in this matter of religion the differences between us and the other party should not be settled in friendship and love, we here present ourselves before Your I. M. in all obedience, as we have done before, ready to appear and to defend our cause in such a general, free, and Christian Council, concerning the convening of which there has been concordant action and a determination by agreeing votes on the part of the Electors, Princes, and the other States of the Empire, in all the Imperial Diets which have been held in the reign of Your I. M. To this Convention of a General Council, as also to Your I. M., we have in the due method and legal form before made our protestation and appeal in this greatest and gravest of matters. To which appeal both to Your I. M.

(nisi causa inter nos et partes juxta tenorem and a Council we still adhere; nor do we inCasarea proximæ citationis amice in caritate tend, nor would it be possible for us to forsake composita, sedata, et ad Christianam con- it by this or any other document, unless the cordiam reducta fuerit) deserere intendimus matter between us and the other party should, aut possumus; de quo hic etiam solenniter et in accordance with the tenor of the latest publice protestamur. 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.

ARTICULI FIDEI PRÆCIPUI.'

ART. I.-De Deo.

PART FIRST.

CHIEF ARTICLES OF FAITH.

ART. I.-Of God.

The churches, with common consent among us, do teach that the decree of the Nicene Synod con

Ecclesiæ magno consensu [einträchtiglich] apud nos docent, Decretum Nicænæ Synodi, de unitate essentiæ divinæ et de tribus cerning the unity of the divine espersonis, verum et sine ulla du- sence and of the three persons is bitatione credendum esse. Vi- true, and without doubt to be bedelicet, quod sit una essentia lieved: to wit, that there is one didivina, quæ et appellatur et appellatur et vine essence which is called and is est Deus, æternus, incorporeus God, eternal, without body, indivisiimpartibilis [ohne Stück], im- ble [without part], of infinite pow mensa potentia, sapientia, boni- er, wisdom, goodness, the Creator tate, creator et conservator om- and Preserver of all things, visible nium rerum, visibilium et in- and invisible; and that yet there visibilium; et tamen tres sint are three persons of the same espersona, ejusdem essentia et po- sence and power, who also are cotentiæ, et coæternæ, Pater, Filius eternal, the Father, the Son, and et Spiritus Sanctus. Et nomine the Holy Ghost. And they use the personæ utuntur ea significa- name of person in that significatione, qua usi sunt in hac causa tion in which the ecclesiastical Scriptores Ecclesiastici [die Vä- writers [the fathers] have used it ter], ut significet non partem aut in this cause, to signify, not a part qualitatem in alio, sed quod pro- or quality in another, but that which prie subsistit. properly subsists.

VOL. III.-B

1 Germ. ed.: Artikel des Glaubens und der Lehre.

Damnant omnes hæreses, con- They condemn all heresies which tra hunc articulum exortas, ut have sprung up against this Article, Manichæos, qui duo principia po- as the Manichees, who set down two nebant, Bonum et Malum, item principles, good and evil; in the Valentinianos, Arianos, Euno- same manner the Valentinians, mianos, Mahometistas et omnes Arians, Eunomians, Mohammedans, horum similes. Damnant et Sa- and all such like. They condemn mosatenos, veteres et neotericos,' also the Samosatenes, old and new;1 qui, cum tantum unam perso- who, when they earnestly contend nam esse contendant, de Verbo that there is but one person, do et de Spiritu Sancto astute et craftily and wickedly trifle, after impie rhetoricantur, quod non the manner of rhetoricians, about sint persona distinctæ, sed quod the Word and Holy Ghost, that they Verbum significet verbum vocale, are not distinct persons, but that et Spiritus motum in rebus crea- the Word signifieth a vocal word, tum [geschaffene Regung in Cre- and the Spirit a motion created in aturen]. things.

ART. II.-Of Original Sin.

Also they teach that, after Adam's

mon course of nature are born with sin; that is, without the fear of God, without trust in him, and with flesh

ART. II.-De Peccato Originis. Item docent, quod post lapsum Adæ omnes homines, secundum fall, all men begotten after the comnaturam propagati, nascantur cum peccato, hoc est, sine metu Dei, şine fiducia erga Deum, et cum concupiscentia; quodque hic ly appetite; and that this disease, morbus, seu vitium originis vere or original fault, is truly sin, consit peccatum, damnans et afferens demning and bringing eternal death nunc quoque æternam mortem his, now also upon all that are not born qui non renascuntur per Baptis- again by baptism and the Holy mum et Spiritum Sanctum.2 Spirit.

Damnant Pelagianos et alios, They condemn the Pelagians, and qui vitium originis negant esse others, who deny this original fault peccatum, et, ut extenuent glo- to be sin indeed; and who, so as to riam meriti et beneficiorum Chri- lessen the glory of the merits and

The Antitrinitarian Anabaptists, Denk, Hetzer, etc., but not Servede and the Socinians, who appeared after 1530. See Zöckler, Die Augsb. Conf. p. 137.

2
* Much enlarged in the edition of 1540.

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