As His Worshipful Imperial Majesty received several days since a
Confession of Faith presented by the Elector the duke of Saxony and
several princes and two cities, to which their names were affixed, with
his characteristic zeal for the glory of God, the salvation of souls,
Christian harmony and the public peace, he not only himself read the
Confession, but also, in order that in a matter of such moment he might
proceed the more thoroughly and seasonably, he referred the aforesaid
Confession to several learned, mature, approved and honorable men of
different nations for their inspection and examination, and earnestly
directed and enjoined them to praise and approve what in the Confession
was said aright and in accord with Catholic doctrine, but, on the other
hand, to note that wherein it differed from the Catholic Church, and,
together with their reply, to present and explain their judgment on each
topic. This commission was executed aright and according to order. For
those learned men with all care and diligence examined the aforesaid
Confession, and committed to writing what they thought on each topic,
and thus presented a reply to His Imperial Majesty. This reply His
Worshipful Imperial Majesty, as becomes a Christian emperor, most
accurately read and gave to the other electors, princes and estates
of the Roman Empire for their perusal and examination, which they also
approved as orthodox and in every respect harmonious with the Gospel and
Holy Scripture. For this reason, after a conference with the electors,
princes and states above named, in order that all dissension concerning
this our orthodox holy faith and religion may be removed, His Imperial
Majesty has directed that a declaration be made at present as follows:
In reference to the matters presented to His Imperial Majesty by the
Elector of Saxony and some princes and states of the Holy Roman Empire,
on the subject and concerning causes pertaining to the Christian
orthodox faith, the following Christian reply can be given:
Part I.
To Article I.
Especially when in the first article they confess the unity of the
divine essence in three persons according to the decree of the Council
of Nice, their Confession must be accepted, since it agrees in all
respects with the rule of faith and the Roman Church. For the Council of
Nice, convened under the Emperor Constantine the Great, has always been
regarded inviolable, whereat three hundred and eighteen bishops eminent
and venerable for holiness of life, martyrdom and learning, after
investigating and diligently examining the Holy Scriptures, set forth
this article which they here confess concerning the unity of the essence
and the trinity of persons. So too their condemnation of all heresies
arising contrary to this article must be accepted--viz. the Manichaeans,
Arians, Eunomians, Valentinians, Samosatanes, for the Holy Catholic
Church has condemned these of old.
To Article II.
In the second article we approve their Confession, in common with the
Catholic Church, that the fault of origin is truly sin, condemning and
bringing eternal death upon those who are not born again by baptism and
the Holy Ghost. For in this they properly condemn the Pelagians, both
modern and ancient, who have been long since condemned by the Church.
But the declaration of the article, that Original Sin is that men are
born without the fear of God and without trust in God, is to be entirely
rejected, since it is manifest to every Christian that to be without the
fear of God and without trust in God is rather the actual guilt of an
adult than the offence of a recently-born infant, which does not possess
as yet the full use of reason, as the Lord says "Your children which
had no knowledge between good and evil," Deut 1:39. Moreover, the
declaration is also rejected whereby they call the fault of origin
concupiscence, if they mean thereby that concupiscence is a sin that
remains sin in a child even after baptism. For the Apostolic See has
already condemned two articles of Martin Luther concerning sin remaining
in a child after baptism, and concerning the fomes of sin hindering
a soul from entering the kingdom of heaven. But if, according to the
opinion of St Augustine, they call the vice of origin concupiscence,
which in baptism ceases to be sin, this ought to be accepted, since
indeed according to the declaration of St. Paul, we are all born
children of wrath (Eph. 2:3), and in Adam we all have sinned (Rom.5:12).
To Article III.
In the third article there is nothing to offend, since the entire
Confession agrees with the Apostles' Creed and the right rule of
faith--viz. the Son of God became incarnate, assumed human nature into
the unity of his person, was born of the Virgin Mary, truly suffered
was crucified, died, descended to hell, rose again on the third day,
ascended to heaven, and sat down at the right hand of the Father.