they do not practice deceit. Leave evil, and
Do good; seek peace and pursue it.
The eyes of the Lord look upon the spirits of the people.
§ - 1
right, and his ears to their cries.
The face of the Lord is above those who are so
close to those who are brokenhearted;
and helps those who have shattered minds
- ha-ben. The righteous must suffer much;
But the Lord helps him out of all this.
If!- ' ' . - . b- .
The wicked will be killed by misfortune; and the *) In the original this note is too little.
those who hate the righteous will be guilty.
The Lord redeems the seas of his people.
Servants; and all who trust in him,
will not be to blame.
Then Kyrie Eleison, also in the same tone three times, not nine, as follows:
Ky-ri - e, e - le - i - son. Chri-ste,
"_
e-le-i-son. Ky-ri-e, e-le-i-son.
After that, the priest reads a collecte in F saut, in unison (i.e. in one and the same tone without modulation) as follows:
- Almighty God, who art the protector of all who hope in thee, without whose grace no one can do anything, nor is of any account before thee: let thy mercy be abundantly extended to us, that by thy holy inspiration we may think what is right, and by thy power also accomplish the same, for the sake of JESUS CHRIST our SAVIOUR, Amen.
29. after this, the epistle in octavo tono (i.e. in the 8th key), so that it remains equally high in the unison of the collecte.
Cujus reguIae sunt istae (i.e. the rules for this are as follows):
Periodus est finis sententiae (period denotes a sentence ending).
Colon est membrum periodi (Colon denotes a clause).
Comma est incisio vel membrum coli (Comma the clause of a clause member).
Regulae hujus melodiae*)
(i.e. the rules for the modulation of the epistle find following):
Initium (beginning):
(So be-ginnt one the E - Pi-stel,)
Comma:
Comma aliud:Colon:
' (the second comma so,) (so a-but a co-lon;).
Periodus: Quaestio (Question):
(in this way the punct,) (the question mark so,)
k'iuale (end):
Exemplum.
Thus writes the holy apostle Paul to
to the Corinthians: Dear brethren, for-this
held us everyone: namely for Christ
ii^
Servant, and steward over God's goodness.
>' . ' ' ' -
i heimniss'. Now you no longer look for the
' householders, because that they invented faithfully
be. But it is a small thing to me, ' ' ' ' ' ' ' ! ' ' ' i that I am judged by you, o-or ">
of a human ta-ge. Also rich-te
aware, but I am not justified in that-
s- ' '
fer-ti-get. But it is the Lord who has made me
rich-tet. Dam does not judge before the time,
until the Lord comes, who will also take over the
Bringing light to what is hidden in darkness,
and the council of the hearts of-fen-ba-ren.
*) According to the rule for modulation of the period (Punct) must be read instead of g c. D. Red.
**) According to the rule for the colon, this note should be a, but according to the rule for the second comma, instead of three a's, there should be three o's (c c h c). D. Red.
Then each one will receive praise from God.
wi-der-fah-ren.
30 He shall read the epistle with his face turned toward the people, and the collects with their faces turned toward the altar. After the epistle, a German hymn is sung: Nun bitten wir den Heiligen Geist (Now we pray to the Holy Spirit), or any other hymn, with the entire choir. Then he reads the Gospel in quinto Tono (i.e. in the 5th key), also with the face turned to the people:
Cujus melodiae sunt istae regulae
(i.e. the rules for the melody for this are as follows):
[Vox euangelistae.] *)
Initium:-- " "- "
" , , - - j " " -" -
Sinais (end):
Vöa; ^-e^so-rcr-^-rr.**)
*The voice of the evangelist. - The Gospel was sung in those days not only by one, but also by three priests or deacons, of whom the first (evanMlistu) sang the words of election, which are the evangelist's own words; the second sang the words spoken by persons (other than Christ), a third higher in the dominant; but the third sang the words spoken by Christ, a third lower in the dominant than those of the evangelist. D. Red.
f- - - "-H1 - ... -I I
- . 7.^ 1 -
(7^rs^r.*)
Exemplum evangelii dominicae quartae in adventu, ut sequitur:
(i.e. an example on the Gospel of the 4th Sunday in Advent, as follows .)
E-van-ge-li-um: This is the testimony of Jo-
f. . .....
sa-lem priest and le-vi-te'n, that they may
asked: Who are you? And he be-knew',
and does not deny; and he confessed, I am
not Christ. And they asked him-.What then?
Are you E-li-as? He spoke: I am not.
Then said they unto him, What then art thou?
that we give an answer to those who are
He spoke: I am a' ru-fen-de voice' in
As the prophet Je-sa-i-as ge-sa-get.
And those who were sent were from the
Pha-ri - sä - ern, and asked him, saying.
are not Christ, nor E-li-as, nor a prophet ?
John answered him' and said: I baptize
with water; but he is with-under
you have met, whom you do not know; it is he, ' -! , " - -
who will come after me, who will come before me
I had to undo my shoe laces. This ge-
shah at Beth-a-ba-ra, on the other side of the Jordan, >
since John baptized.
After the Gospel the whole church sings the faith in German: Wir gläuben all an Einen GOtt etc.
After this comes the sermon on the Gospel of the Sunday or feast. And methinks, if one had the German Postil throughout the year, it would be best to decree that the Postil of the day be read aloud to the people, either in its entirety or in part from the book; not only for the sake of the preachers, who could not do better, but also for the sake of preventing enthusiasts and sects; as is seen and felt in the "Homilies" at Matins, that such a manner has also been used.**Otherwise, where spiritual understanding and the spirit itself do not speak through the preachers, - which I do not want to put herewith, the spirit teaches well to speak better than all postils and homilies, - it happens
*) After the final in the rules instead of g should read a.
**) Namely, in Matins or Matins (one of the "seven times" or hours in the ancient Church), the tzomilien (interpretations) to the readings from Sacred Scripture were precisely prescribed, as were the pericopes.
D. Red.
But finally to the point that everyone will preach what he wants, and instead of the gospel and its interpretation is preached again by blue ducks. For that too is one of the causes, that we keep the epistles and gospels as they are arranged in the postils, that the witty preachers are few, who may act a whole evangelist or other book mightily and usefully.
After the sermon there shall follow a public paraphrase of the Lord's Prayer and exhortation to those who wish to go to the Sacrament in the or better way, as follows: Dear friends of Christ, since we are gathered here in the name of the Lord to receive his holy testament, I exhort you first of all to lift up your hearts to God, to pray with me the Lord's Prayer, as Christ our Lord has taught us and comfortingly promised us:
34. I. That God, our Father in heaven, would mercifully look upon us, His wretched children on earth, and grant grace that His holy name might be sanctified among us and in all the world through the pure, righteous teaching of His word and the fervent love of our lives. Would graciously turn away all false teaching and evil living, in which his precious name is blasphemed and profaned.
35, II. That his kingdom also may come and be increased; that all sinners, blinded men, and captives of the devil in his kingdom may come to the knowledge of the right faith in Jesus Christ his Son, and that the number of Christians may be increased.
That we also be strengthened with His Spirit to do His will and to suffer His will, both in living and dying, in good and evil, always breaking, sacrificing and killing our will.
37, IV. Would also give us our daily bread, guard us from avarice and care of the belly, but let us provide all good enough for him.
38. V. Would that we also were forgiven our trespasses, as we forgive those who trespass against us, that our hearts might have a clear and cheerful conscience before him, and that we might never fear or be afraid of sin.
VI. not to bring us into temptation, but by his Spirit help us to overcome the flesh, to despise the world with its nature, and to overcome the devil with all his wiles.
VII And lastly, to deliver us from all evil, both bodily and spiritual, temporally and eternally. Those who earnestly desire all these things, say from the heart, Amen; believing without a doubt that it is yes and heard in heaven, as Christ promises us, Marc. 11, 24: "Whatever you ask, believe that you will have it, and it shall be done," Amen.
(41) Secondly, I urge you in Christ to observe the testament of Christ with right faith, and most of all to grasp firmly in your hearts the words in which Christ gives us his body and blood for forgiveness. That you remember and give thanks for the gratuitous love that he has shown us by redeeming us through his blood from God's wrath, sin, death and hell, and by taking the bread and wine, that is, his body and blood, as a security and pledge. Accordingly, in his name and by his command, by his own words, we will thus act and use the testament.
But whether such paraphrase and exhortation should be done in the pulpit immediately after the sermon or in front of the altar, I leave to each one his own discretion. It seems as if the ancients used to do it in the pulpit; therefore, it still remains that general prayer is done in the pulpit or the Lord's Prayer is recited, but the exhortation has become a public confession. For in this way the Lord's Prayer would remain with the people with a brief interpretation, and the Lord would be remembered, as he commanded at the supper.
(43) But I have asked that this paraphrase and exhortation conceptis seu praescriptis verbis (in precisely written and prescribed words) or in a special way be put for the sake of the people, so that one does not put it one way today and another another way tomorrow, and each one proves his art of misleading the people, so that they can neither learn nor retain anything. For the people are to be taught and led;
Therefore it is necessary to break the freedom here and to lead in one way in such paraphrase and exhortation, especially in one church or congregation for itself, whether they do not want to follow another for the sake of their freedom.
44. after that the office and dermation (Consecration) follows in the way, as follows:
Our Lord JE-sus Christ, in the night, when
he is ver-ra-then, he took the bread,
gave thanks and broke it, and gave it to his disciples.
my body, which is given for you; so that
" - - " E
do so, as often as you do, in my memory.
? ' ' " " " " " " "
The same also resembles the chalice, after which
al - le out of it, that is the chalice, a new te-
L-. . . . i M
comes in my blood, which has been for-
is poured out for the forgiveness of sin; such
As often as you drink it, do it in remembrance of me.
But it seems to me that it is in accordance with the Lord's Supper, if the sacrament is passed and given immediately after the consecration of the bread, before the chalice is blessed. For so both Lucas and Paul say: "The same-bless the cup after they have eaten etc." and in the meantime sing the German Sanctus, or the song: God be praised; or Johann Hussen's song: Jesus Christus unser Heiland. Then bless the chalice and give it, and sing what is left of the above-mentioned hymns, or the German Agnus Dei (i.e., Thou Lamb of God); and that one go in orderly and chastely, not man and woman (among themselves), but the women after the men, for which reason they should also stand apart from each other in a special place. I have written enough on how to deal with secret confession, and you will find my opinion in the prayer booklet.
(46) We do not want to disregard the lifting up, but to keep it, because it is in harmony with the German Sanctus and means that Christ has commanded that he be remembered. For as the sacrament is lifted up bodily, and yet under it Christ's body and blood are not seen; so by the word of the sermon he is remembered and lifted up, and with the reception of the sacrament is confessed and highly honored, and yet all is understood in faith and not seen, as Christ gave his body and blood for us, and still daily shows and offers them for us to God, to obtain grace for us.
The German Sanctus.
Je-sa-ja, the prophet, that happened.
that he may in the spirit set the Lord!
on a high throne in bright splendor;
The hem of his garment fills the choir completely.
and with the other two they flew free,
Holy is God, the HErre Ze-ba-oth!
Holy is God, the HErre Ze-ba-oth!
Holy is God, the HErre Ze-ba-oth!
" -.. _
His' honor' has fulfilled the whole world.
48 Then follows the collecte with the blessing: We thank thee, Almighty Lord God, that thou hast refreshed us with this wholesome gift, and we beseech thy mercy that thou mayest cause us to flourish in strong faith toward thee and in fervent love among us all, for the sake of Jesus Christ our Lord, Amen.
The Lord bless you and keep you.
The Lord make his face to shine upon you and be gracious to you.
May the Lord lift up his countenance upon you and give you peace.
Exercitatio or practice of melodies.
In order to learn melodies well and to get used to the colon, commas and similar pauses, I will set another example here; another may take another.
The epistle.*)
Thus writes St. Paul, the holy a-po-stel
JE-su of Christ, to the Corinthians: For this
hold' us anyone, namely for Christ
Servant and steward over God's God-
secret'. Now you no longer look for the
householders, because that they are invented faithfully.
But it is a small thing to me that I am judged by you or by a human being.
days. I also do not judge myself;
I am well aware of nothing; but in this
I am not justified. It is the Lord
a-but who judges me. Therefore judges not
before the time, until the HErre comes, which is
will also bring to light what is in darkness
is hidden, and the counsel of the hearts of- . ' I - ....
then any one of them will be given the
Praise be to God. Such a-but, dear ... . . . . . .
Brothers, I've been looking at me and A-pol-lo - - > -
ler-net that no one thinks more highly of himself.
for now is written, so that not
What have you but that you have not received;
. . - -' I "- you have already become rich; you rule without us;
and, God willing, you reign, so that also ! - - . . "We want to rule with you.
The Gospel.
.. - I- ".. .... D Hö-ret to the hei-li-gen E-van-ge-li-um.
This is what Jesus Christ says to his disciples:
No one can die to two masters, either-
Serve God and Mammon. Therefore say
1'^1" ' " " " '
I say to you: Do not worry about your lives,
What you will eat and drink; not even
for your body, what you will put on.
Isn't the life more than the food?
and the body more than the garment? Behold
the birds under the sky, they
!
they do not sow, they do not reap, they gather
not into the sheers, and your heavenly ' " ^1.
much more than they? Who is among you,
tHe Hei - lengH of tHe ea - neEl - le to-see
may he care, even though he cares? Why
11 ''
Do you care for the dress? Look at
the li-li-en in the field as they grow;
! . - -
They do not work, nor do they sew;
I tell you that Solomon, too, in all the
he-is-glory-wasn't-be-clothed
than the same one. So then God the
Grass in the field al-so small that yet
today stands and tomorrow in the o-fen
do to you? O ye of little faith! Therefore
you shall not worry and say: What will
" I " " * * *1^1
will we dress? After such all
the saints seek; for your heavenly one
Father knows that you are all in need of this.
Costume' at the first after the Kingdom of God and
according to its righteousness, such a thing will be
all to-fall. Therefore do not care for - ' '
the next morning, because the morrow's day
will take care of what is yours. It is enough,
that every day has its own evil.
49 Let this be said of the daily worship and teaching of the Word of God, mostly to educate the young and to stimulate the simple. For those who, out of pride and desire for new things, are fond of them, will soon tire and grow weary of all this, as they have done in the Latin service, where people sang and read daily in the churches, and yet the churches have remained desolate and empty, and are already doing so in the German service as well. Therefore, it is best that such a service be directed to the youth and to the simple-minded, who come here by chance. With the others, neither law, nor order, nor exhortation, nor activity will help; let them go, that they may willingly and freely leave in the service what they do unwillingly and unwillingly. God does not like forced services and they are in vain and lost.
50. but with the feasts, as Christmas, Easter, Pentecost, Michaelmas, Purificationis
(Purification of the Virgin Mary) and the like, it must continue as before, in Latin, until one has enough German chants for it. For this work is in the process of being started, therefore not everything is ready that belongs to it; only that one knows how it should and may proceed in a certain way, so that advice and measure can be found for the various ways.
51. We leave the fasts, Palm Day and the week of martyrdom; not that we force anyone to fast, but that the Passion and Gospels, which are ordered for this time, shall remain; but not so that we have to keep the hunger cloth, shoot palms, cover images, and what is more of the jiggery-pokery, or sing four Passions, or have to preach eight hours on the Passion on the Holy Friday; But the week of the martyrdom shall be like other weeks, without (except) that the Passion shall be preached one hour a day through the week, or as many days as may be desired, and the Sacrament shall be taken by whosoever will. For all things are to be done for the sake of the Word and Sacraments among Christians in the divine service.
52. summa, this and all ordinances are to be used in such a way that if they are abused, they are to be taken down immediately and another one made; just as King Ezekiel broke and took down the bronze serpent, which God Himself had commanded to be made, so that the children of Israel abused it. For the ordinances should serve to promote faith and love and not to the detriment of faith. If they no longer do so, they are already dead and gone, and are no longer valid, just as when a good coin, adulterated, is cancelled and changed for the sake of abuse; or as when the new shoes become old and worn, and are no longer worn, but are thrown away and others are bought. Order is an external thing; be it as it will, it may fall into abuse. But then it is no longer order, but disorder. Therefore no order of itself stands and is valid, as the papal orders have been respected until now; but the life, dignity, power and virtue of all orders is the right custom; otherwise it is valid and good for nothing at all. God's spirit and grace be with us all, Amen.
Admonition to the Christians in Liefland from outward worship and concord.
June 17, 1525.
To all dear Christians in Loveland, together with their pastors and preachers, grace and peace from God our Father and Lord Jesus Christ.
1. we should thank God, the Father of all mercies, highly and always for you, dear lords and friends, who, according to the abundant riches of his graces, has brought you to the treasure of his word, wherein you have knowledge of his dear Son, which is a sure pledge of your life and blessedness, which is future in heaven and prepared for all who persevere in pure faith and fervent love to the end. We hope and pray that the merciful Father will preserve you and make you perfect in one mind, in the likeness of His dear Son Jesus Christ our Lord, amen.
(2) Now it has come before me by honest witnesses, that divisions and dissensions should arise among you, because some of your preachers do not teach or act unanimously, but according to what each one thinks best in his own mind and conduct. And we do not want to believe this evil, because we have to think that it will be no better with us than it was with the Corinthians and other Christians in the time of St. Paul, when there were also factions and divisions among the people of Christ. There were also divisions among the people of Christ. As St. Paul himself confesses and says, 1 Cor. 11:19: "There must be divisions or sects, so that those who are proven may be revealed." For Satan is not satisfied with being the prince and God of the world; he also wants to be among the children of God, Job 1:9, and "go about like a roaring lion, seeking whom he may devour." 1 Petr. 5, 8.
(3) Hence the lamentation and confusion of the people, that they say, No man knoweth what to do, or with whom to do it; and all seek that the same manner and form may be taught and kept everywhere. For what cause before times
The conciliarities are also kept and so many orders and laws are established that one would like to keep the crowd in one way, which then have become vain snares of the soul and dangerous distractions of the faith, so that there is great danger on both sides and good spiritual teachers are needed who know how to keep themselves modestly in this and to instruct the people.
(4) For if a man set and set in one way, he falls upon it, and makes it a necessary law against the liberty of faith. But if one sets and sets nothing, one leads and makes as many groups as there are heads; which is contrary to Christian simplicity and unity, of which St. Paul and St. Peter so often teach. But one must speak the best one can, even if not everything goes as we speak and teach.
(5) And first, I hope that the doctrine of faith, love, and the cross, and the summa or principal things in the knowledge of Christ, are still pure and unsullied among you, so that you may know how to keep your conscience toward God. However, even this simplicity of doctrine will not remain unchallenged by Satan; indeed, through the outward divisions in the ceremonies he seeks to creep in and also to wreak havoc in the spirit and faith; as is his way, so far well experienced in so many heresies.
(6) Therefore, as St. Paul did his rhetoric, so do we do ours. He could not resist by force, nor would he enforce it by commandments, but would ask for it by friendly exhortation. For he that will not willingly forbear by exhortation will much less forbear by commandment. Phil. 2:1, 2, 3, 4: "If therefore there be among you exhortation in Christ, comfort in love, fellowship in the Spirit, tenderhearted love and mercy, my joy is full, that ye be of one mind, having the same love, being of one accord, doing nothing by
Not by quarreling or vain honor, but by humility. Consider one another more highly than yourselves, and look not to your own, but to the other's." And set for this the example of Christ, how he made himself the servant of every man, to be obedient to the Father.
(7) I also first exhort your preachers with the same words of St. Paul. Paul, that they may consider all the good things we have in Christ, comfort, exhortation, spirit, love and mercy, and the example of Christ; And in honor and thanksgiving to him only, that they may be and remain of one mind and courage, and beware of the wiles of the devil through vain honor, which is especially dangerous and most offensive to those who have the ministry of the word, which they cannot do better, unless every man despise himself most, and hold the others chief, and, as Christ teaches in the gospel, Luc. 14:8, put himself at the bottom of the guests at the wedding.
(8) Though the outward ordinances of worship, such as masses, singing, reading, and baptism, do nothing for salvation, yet it is unchristian to be divided about them, and to mislead the poor people with them, and not to esteem the improvement of the people much more than our own sense and discretion. So now I ask you all, my dear sirs, let each one of you leave his own mind, and come together in a friendly way and be one, how you want to keep these outward things, so that it is the same and the same with you in your line and is not so disrupted, kept differently here, differently there, and thus the people are confused and made unfunny.
(9) For, as it is said, though the outward ways or ordinances are free, and, reckoning by faith, may be changed with a good conscience in all places, at all hours, by all persons, yet, reckoning by charity, ye are not free to execute such liberty, but are guilty. Take heed how it may be well and good for the poor people; as St. Paul says, 1 Cor. 14:40: "Let all things be done among you honestly and properly."
And 1 Cor. 6:12: "I have all power, but not all devotion." And 1 Cor. 8:1: "Knowledge puffeth up, but love maketh better." And how there he speaks of those who have the knowledge of faith and freedom, and yet do not know how they should have the knowledge, because they do not need it for the betterment of the people, but for the glory of their understanding.
010 Wherefore if your people be vexed because ye have so many dissensions, and are misled thereby, it is no help to you to pretend: Yes, the outward thing is free, I will do it in my own place as I please; but you are obliged to see what others are interested in, and to keep such freedom of faith before God in your conscience, and yet besides this to give captive service to your neighbor for good and correction. As also Rom. 15:2, Paul says: "But let each one of us so place himself that he may please his neighbor for good and correction." For we are not to please ourselves, since Christ did not please Himself, but all of us.
(11) Nevertheless, a preacher must be courageous and persevere with the people and teach them diligently that they do not accept such united ways as necessary commandments, as if it had to be this way and God would not have it any other way; but that they are told how it is only for this reason that they are improved and preserved in it, so that the unity of the Christian people is also confirmed by such outward things, which are otherwise not necessary in themselves. For since ceremonies or sages are not necessary for conscience or salvation, and yet are useful and necessary to govern the people externally, they should not be practiced or accepted any further than to serve to maintain unity and peace among the people. For faith makes peace and unity between God and man.
(12) Let this be said to the preachers, that they regard love and its right against the people, and do not need the freedom of faith, but the servitude or subjection of love against the people, but the freedom of faith they keep against God.
(13) Therefore make and say mass, singing and reading with one accord, in one place and in another, because you see that the people so desire and need, that they may not be deceived, but be corrected by you. For you are there for their improvement, as St. Paul says, 1 Cor. 10:23. The power is given to us not for destruction but for improvement. If you have no need of such unity, give thanks to God; but the people have need of it. But what are you but servants of the people? as St. Paul says, 2 Cor. 1, 24. We are not masters of your faith, but your servants for the sake of Jesus Christ, 2 Cor. 4, 5.
14 Again, I also beseech the people, that they be accustomed, and not be astonished, whether there be divisions and dissensions, wise men or doctrines. For who can resist the devil with his own? One must know that weeds always grow between the right seeds, as God's work in all fields proves and is confirmed in the gospel of Christ, Matth. 13, 25. Item, there must not only be pure grain on the threshing floor, but also husks and chaff among them. And St. Paul says, 2 Tim. 2, 20: "In a house there are not only honest vessels, but also dishonest ones"; from some one eats and drinks, with the others one carries and sweeps dung and all filth. So among Christians there must also be mobs and discordant spirits, which pervert faith and love and make people go astray. Now if a servant were to be deceived into thinking that there were no silver cups in the house, but were to find a needy chair or a urine vessel, and would not suffer it, what would become of it? Who can keep house without unclean vessels?
15 Therefore it is not in Christianity that there are honest vessels in it, but we must suffer the dishonest among us, as St. Paul says, 1 Cor. 11:19: "There must be mobs. Yes, in this you should
Notice, my dear friends, that God has given you the right word and knowledge of Christ, if you find divisions and disunity. For if you were papists, Satan would leave you in peace; and if you still had vain false teachers, he would not much challenge you with rioting. But now that the right seed of the divine word is with you, he cannot leave it alone; he must sow his seed under it, as he does up here with us through the swarm spirits. And God tries you by this, whether you want to stand firm.
(16) Nevertheless, both you and your preachers should make every effort to be united and to increase the work of the devil. For this is why God imposes this on the devil, so that we may have cause to exercise ourselves in unity, and so that those who are proven may be revealed. For even though we take the greatest pains to do so, we still want to remain divided and disunited. So also St. Paul, when he says in 2 Timothy 2:20 that there are honest and dishonest vessels in a house, nevertheless adds to this, v. 21: "If anyone therefore purge himself from such men, he shall be a hallowed vessel unto honor, fit for the master of the house, and fit for all good works."
17 Dear friends, kindly accept this faithful admonition of mine and do as much as you can to follow it. This is useful and necessary to you, and honest and praiseworthy to God, who has called you to His light. But may our dear Lord Jesus Christ, who has begun his work with you, increase and accomplish it with grace until the day of his glorious future, so that you and we may run to meet him with joy and remain with him forever, amen. Pray for us. At Wittenberg on the Saturday after Trinity. Anno 1525.
Several interpretations of outward worship and concord can be read in:
I. Part, 22nd Cap., § 359-370, of the places of worship and devotion.
II. part, 32. cap., § 133-141, of the self-chosen services.
III. part, serm. on the 4th B. Mos., 28. cap., § 12-18, of churches and places of worship.
IV. Theil, Ausl. des 2. B. Mos., 3. Cap., § 35 bis 64, von den Ceremonien und Kirchengebräuchen.