Part I Protheoria: Cassel consensus on Christ's Person, Baptism, and baptismal ceremonies

III. As to the Article concerning the Person of Christ, both sides agreed (pp. 13–16): 1. That the Divine and Human Nature are truly and personally united, so that Christ is God and Man in the unity of Person; and that that Union was made ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως — without confusion, without change, indivisibly, and inseparably. 2. That the Names of the Natures are truly predicated of each other, and in the proper signification of the words: God is Man, Man is God; and that the Properties also of each united Nature are truly and really predicated of the whole Person in the concrete, but according to that Nature to which those Properties or Attributes truly belong — which the Theologians have been pleased to call the Communication of Properties (Communicatio Idiomatum). 3. That the Human Nature is not intrinsically omnipotent, nor omniscient; thus in the Union the united Natures remained distinct, and the essential Properties of each safe; that the Principle which acts is the Person, the Principle by which, each Nature, and so on. 4. That the Human Nature has truly been raised to the highest glory, sitting also itself at the Right Hand of God. 5. That on both sides the Heresies of Nestorius, Eutyches, Marcion, Arius, Photinus, Paul of Samosata, Socinus (they place them in this order), and the like, are rejected.

There remained a dissent, and one not acknowledged as essential by those Men: 1. Whether to the Human Nature in the abstract there was communicated the divine Majesty, or All power, which it would exercise through the Omnipotence everywhere present and hypostatically joined to it? 2. Whether of the same Human Nature, in the abstract, there could be predicated the divine Properties that are fitted for operating — Omnipotence, and so on.

IV. As to the Article concerning Holy Baptism, both sides consented to this (pp. 17–18): That Infants are to be baptized; that the end of Baptism is that they be grafted into Christ and spiritually regenerated; that Baptism is necessary, yet not absolutely, so that only contempt of Baptism damns; that Infants are capable of regenerating grace: and both Parties established that these things belong to the essentials of that Sacrament. Controversies remained, yet acknowledged on both sides as not essential: 1. Whether Infants are at last grafted into Christ and regenerated through Baptism by the necessity of a means — namely an ordinary means? 2. Whether, because of the danger from neglect of Baptism, in a case of necessity, even a Layman may administer Baptism if a Minister's supply is denied?

V. As to Ceremonies — for example Exorcism in the Baptismal formula — there was consent on both sides: 1. That it is not to be thought the infant is corporally possessed by Satan. 2. That that rite can be employed no otherwise than to signify the habitual inherence of Original Sin. 3. That those formulas of Exorcism can be omitted and changed into express Prayers.

And according to the norm of this Agreement, the said Theologians judged that the Academies and Churches of Germany — especially (as nearer) the Brandenburg and Brunswick ones — ought to be invited into the same fellowship. And that truly Christian Mars of Germany, Assertor of Liberty as well as of Religion, FREDERICK WILLIAM, Elector of the Holy Roman Empire, most Invincible alike in mind and in arms — as Europe is witness, and as we too once were, and not long before his death, admitted into so great a Prince's sanctuary and conversation — had for many years wholly devoted himself to this most praiseworthy zeal, according to those fires of piety and charity with which he was kindled.