Section Four of Chapter Thirteen.

The Emperor's Entry into Augsburg, and What Happened Afterward with Regard to the Sermons and Corpus Christi Procession.

935 The old and first report of the Imperial Diet in Augsburg in 1530, from the Emperor's arrival to the handing over of the Augsburg Confession. Dated June 22, 1530.

This document, according to the original edition, is printed in Cyprian's Beilagen zur Historie der Augsburgischen Confession, p. 60; a corresponding account in Cölestin's iiist. comit. tom. I, r>. 68. in von der Hardts ant. Imtli. part I, p. 267, a description of this entry is given under the following title: "Des Allerdlauchtigsten, Grosmächtigsten Fürsten und Herrn, Hrn. Carolen, Römischen Kaysers 2c. am Nahmen des V. einreitend auf den Reichstag zu Augsvurg, an Mittwochen St. Veits Tag, der da war der 15. Tag im Brachmonat.

1530." Jn Quart.

A Brief Description of Roman Imperial Riding. Majesty's Riding in. First from Jnsbruck to Schwatz, then to Munich, and finally to Augsburg to the Imperial Diet, and what has happened there daily in the meantime.

Anno 1530.

Short Directory of both Roman Imperial and Royal Majesty in Hungary "nd Bohemia re. train from Insbruck to ge" Augsburg

Anno 1530.

Both queens, Maria and Anna 2c., together with their children, have this time remained at Insbruck, and both, Imperial and Royal Majesty 2c., left Insbruck on Monday, the sixth day of June, and all court servants (who do not have to wait for the bodies of both Majesties) have, for the reason that neither sufficient provisions nor lodgings could be obtained on one road, been transferred to two

The two imperial and royal majesties have been ordered to ride on the roads to Augsburg, and they have ridden towards Munich and further to Augsburg, as subsequently touched.

The first, that is the sixth day of June, from Insbruck to Schwatz; 1) there the ore miners marched against 5000 miners within half a mile, on a high heath or expanse, with their long spears, halberds, battle swords, hand pipes, and quite a bit of field artillery, according to Landknecht's usage and manner, in two piles against each other (for this reason there were 70 men in a single line) in battle order, about 300 paces from each other, and the field artillery placed on a central hill. Likewise, on one side, a group of 15 or 1600 boys, with shafts half a spear long, was ordered to fall in behind as soon as the two groups attacked and made a mirror fencing. After that, the reported squires and knaves moved back in order to the village of Schwatz.

3 There, Imperial and Royal Majesty (but at the same time as Archduke of Austria) was honestly received in the same first arrival. Majesty (but of the same time as Archduke of Austria) was honestly received in the same first arrival by the mountain lords, as befitted, and with a silver penny, in it in the middle the Roman eagle and on the outside all around Imperial Majesty of all kingdoms and countries coats of arms. Majesty of all kingdoms and countries coat of arms, and on the other side (as indicated to me) imperial. Majesty's title, 1700 florins in value, have been honored; which penny Imperial Majesty (as well to be expected) has been paid. Majesty (as well to be remembered) with special pleasure.

1) Schwatz, a market town three German miles northeast of Insbruck.

and graces, then went to the hostel, and in the morning of the 7th day of June saw the mine from all sides; from there he rode with royal majesty on the water to Kopfstein [Kufstein], and in the morning of the eighth day early, Duke Ludwig of Bavaria 2c. about four of them went there to imperial majesty. Majesty, and rode with his Majesty as far as Rosenheim, a small town belonging to the Princes of Bavaria, where Duke Wilhelm (Duke Ludwig's older brother) also came to the Imperial Majesty.

4th The same, also the 9th and 10th day, up to Munich, was held on the way by the Dukes Wilhelm and Ludwig such a wandering hunt, as one has only seen, in honor of the Imperial Majesty. The first hunt was held between Kopfstein and Rosenheim, the second hunt in the middle of the road between Rosenheim and Ebersburg, at which place a monastery was located where Her Majesty camped for the night, and the third hunt was held between Ebersburg and Munich. And there have been seen several times three, four, or five hundred pieces of game, roebuck and deer.

Entry of the Roman Emperor and His Royal Majesty into Hungary at Munich on Friday in the week of Pentecost. Anno 1530.

When both majesties arrived half a mile from the city of Munich on the tenth day, the nobility from Upper and Lower Bavaria, belonging to both princes, together with the same court servants, almost well-armed with hammers and spears, also with beautiful plumes, and Duke Wilhelm's army timpani and trumpets, as well as many other nobles, merchants, citizens and country folk on horseback and on foot, as it follows.

First of all from the gun.

The aforementioned princes had their main and field guns brought to a place outside Munich, on a quarter-mile road, arranged in an order almost appropriate, of which there were a hundred pieces, on wheels, namely whole and half carbines, half snakes, falconets and mortars. Also a wooden rifle, which was taken from the peasants in the monastery of Salzburg in their war, at 18 shoes long, all tied over with iron rings, and which threw a stone like a common snake. On top of that, two fire rifles and three special carriages with hailstones.

Ricey stuff and foot people.

3. next to the cannon, the cavalry and the foot people have been arranged and arranged. Namely, 550 well-equipped horses, among them about 300 horses with good armor, quite bright armor, armor and knee caps, plus forehead on the horse, and generally well-mounted, the spits painted black and white, with black fringes. Main color of clothing, long paltry skirts, which almost disguised the appearance of the armor.

4 Mr. Wolf Dietrich von Knöring, knight, was in charge of the troops and made an order of battle, gathered everything into a heap and led it away next to the infantry.

The infantry was divided into two groups, a lost group and a main group, well equipped with armor and clothing, and numbered 1600.

6th And when both majesties together with other princes, ecclesiastical and secular, namely: Cardinal Campegius, papal legate to royal majesty 2c. 2c.; Cardinal of Salzburg, Liège and Trent; Bishop of Malten, Passau, Brixen 2c.; Count Palatine Friedrich; both Dukes Wilhelm and Ludwig of Bavaria; Counts Palatine Otto Heinrich and Philipp; Margrave Hans Albrecht and Wilhelm of Brandenburg, also several kings, princes and potentates, ambassadors and other princes, imperial majesty and courtiers. Court servants have come to the city of Munich, has been built in front of the gun in the open space and field on twelve cubits long and wide, foursquare with four towers, like a castle, and around it for the run-up with several servants and hand guns occupied, with a stretched out ensign, almost masterfully decorated.

7 The servants from the orderly heaps of the infantry had several times run up to the storm, shouting at the enemy. Thus, those in the garrison partly fell out, and skirmished and shot against each other, thus keeping an apparent order of war.

8 Both majesties then moved to the heap and went towards it in good order, and made two turns, when the hailstorm gun just left.

9th Then both majesties moved to the gun and inspected it in its order, but the soldiers and the footmen again moved towards the city in the most elegant order.

10. and when their majesties come to the end of the gun, they are blown out by the wind.

and let them go off one after the other, and such a gun was all directed to the forewarned castle, into which many shots were fired, and thus the same was cut down.

(11) Several good fires have also been shot and thrown from rifles and mortars or firecrackers.

Move in after held pattern, as touched before.

When the things, as indicated, happened, both majesties turned to the city and entry, and in the middle a flying dragon in the air was almost really judged, which hovered in the height so long, until the procession come past.

Furthermore, when their Majesties arrived from the Jizera Bridge, near the city, there were also some small canoes or barges, on which some fishermen dressed in blue and white linen pants and whammies, poked at a colored barrel, which in the middle of the water flowed strongly against a pillar (at which it turned over), and partly fell into the water; it was very respectable. And when they crossed the bridge, they shot joy on the towers and walls, as is the usual custom.

Riding in imperial and royal majesty persons.

14 In this entry into the city, the Imperial Majesty held King Ferdinand of Hungary and Bohemia, her brother, on the right, and the Papal Legate, Cardinal Campegium, on the left. The Imperial Majesty drew His Majesty in the middle. Majesty in the middle. The clothing was a surcoat divided with gold and black velvet strokes, the head covered with a black summer hat; Royal Majesty of Hungary and Bohemia 2c. was dressed in a gold surcoat with silver cloth underneath, and cut above it, somewhat more delicious and apparent than Imperial Majesty. Majesty had been dressed. Cardinal Campegius went in his usual costume, a red scarlet, and had the cross presented to him.

15. bor imperial majesty are the secular princes, namely the princes of Bavaria, Margrave Hans of Brandenburg; and behind their majesty the cardinals Salzburg, Trent, imperial. Majest. Confessor, and the Bishop of Passau.

16) And as the imperial majesty (who has a mere sword and two pillars, 1) each at one cubit

1) "Pillars" - Scepter.

The two long, on each an imperial crown, have been presented, also the guardians of honor in their paludaments 2) have ridden before) come into the city, was on a stage, so lovely, artificial and well-ordered, that it amazed everyone, and would not have been possible to improve, about two hundred paces from the gate, on the right hand the story of Esther, and after that about two hundred paces, also called in the valley, on the left hand the story of Thameris [Tomyris], who thrusts King Cyro's severed head into a tub of blood. And third, in the castle gafse, the story Cambysis Persä, so an unjust judge to flay verschuf. All of living wonderful antics, held in honor of the imperial majesty. And on the square also a castle of linen and woodwork with several hundred key shots made and lit, and so in general the bonfire done there.

After all these things, both majesties rode to Duke Wilhelm's fortress, as to their hostel. On the eleventh day, however, the princes held a hunt. On the 12th day, the Imperial and Royal Majesties and all the princes rode to Our Lady's Church, and in the evening a princely banquet was held in the duke's pleasure garden, called the Rose Garden. After this, the Imperial and Royal Majesties and all the princes rode to the town hall to dance: the Imperial Majesty danced the first dance with Duke Wilhelm's wife, after which they danced for two hours at night, and everyone rode back to the inn. On Monday, the thirteenth day, the Imperial and Royal Majesties and several princes hunted all day. On the fourteenth day, the Imperial and Royal Majesty went to Fürstenfeld to the monastery, and the other courtiers to Bruck, three miles from Munich, and in the morning of the fifteenth day rode toward Augsburg, as follows.

The entry into Augsburg of the Roman Emperor's Majesty, our most gracious Lord, has taken place, as follows.

On Wednesday, the fifteenth day of June, at an early hour of the day, about 4 o'clock, the Councils of the Electors met in the Town Hall of Augsburg, and after that, at the fifth hour, the Electors, namely Cologne, Saxony, and Brandenburg, also came in person to the Town Hall. After that, at the sixth hour, all of the

2) palnänoasuturü - Oberklerd, coat.

other princes, ecclesiastical and secular, also met at the town hall. And when the aforementioned princes and princes and their councillors were in one room, some imperial councillors (namely the bishop of Speier, Margrave Hans Albrecht of Brandenburg, and Count Wolf of Montfort) appeared before the aforementioned princes and princes with an imperial credentials and commission, 2c. issued their order; and after these, the imperial councillors and commissioners left the town hall for their lodgings, and soon thereafter rode out to meet the imperial majesty in a village called Kissingen, a mile from Augsburg. Majesty to a village called Kissingen, a mile from Augsburg, in which village the Imperial Majesty ate lunch and prepared to ride to Augsburg the same day, as was done. But after the aforementioned imperial councillors had come from the town hall, the princes and rulers remained at the town hall until the eleventh hour, conferring with one another to ride out to meet the Roman imperial majesty. At about three o'clock, in addition to the city of Augsburg, the Electors of Mainz, Cologne, Saxony, Brandenburg, and the other two Electors (Trier and the Palatinate), as well as all other ecclesiastical and secular princes who had been in Augsburg prior to the arrival of the Imperial Majesty, were present. Majesty's arrival at Augsburg, with all their courtiers, almost honestly up to a bridge to meet Imperial Majesty. Majesty, with the exception of the Cardinal of Liège and the Bishop of Eichstädt, who did not appear due to age and weakness. Also the bishop of Augsburg, who went to meet the imperial majesty in the city with the entire priesthood in procession, and as princes and rulers waited at two hours of the imperial majesty until they had arrived. Majesty, until the same with the Royal Majesty of Hungary and Bohemia 2c. and several ecclesiastical and secular princes, namely, two Cardinals, Salzburg and Trent; Archbishop of Bremen, Bishop of Passau, Bishop of Brixen; Duke Frederick, Count Palatine; Duke William and Ludewig, brothers, of Bavaria, Count Palatines; Duke Otto Henry and Philip, Count Palatines, and many other princes more, great and powerful lords, Germans, Welsh and Spaniards, all most daintily dressed and lovely to behold, rode before Imperial Majesty. Majesty.

2nd And when the Imperial Majesty and, besides their Majesties, the Royal Majesty of Hungary and Bohemia. Majesty of Hungary and Bohemia, also both Majesties' dignitaries and persevatives, five (who rode before them), joined the Electors and Princes (who had previously stood on foot) at a safe distance of fifty to sixty paces.

and because the princes and princes went against the K. Majesty, she and her Majesty's brother immediately got off the horses. Brother from the horses. The princes and princes (who were waiting for their Majesty to receive them) wanted to insist on this, so that their Majesty would not dismount, and hurriedly ran to their Majesty, but their Majesty had too nimbly dismounted on foot. Thus, the King's Maj. first, then the King's Maj. Maj. shook hands with the Electors and Princes, and showed themselves to each other with quite cheerful and lovely faces. Immediately the Cardinal and Archbishop of Mainz, as Archchancellor and Prince of the Roman Empire through Germania, received the Royal Majesty on behalf of all other princes and princes with a dainty and brave speech, thus with such words or the like:

Conception of Imperial Majesty. Majesty, which was done by the Cardinal of Mainz.

Most Sublime, Most Great, Most Invincible, Most Gracious Lord! My brothers, friends and superiors, princes, prelates, counts and other estates of the empire and the same embassies, present, and I, who have obediently appeared at Your Imperial Majesty's invitation and request at the Imperial Diet in Augsburg. Maj.'s invitation and request to attend the Imperial Diet held at Augsburg, are hereby presented to Your Majesty, as the most gracious Lord of our blessed arrival in the Holy Roman Empire, do hereby most humbly receive the same, and wish Your Majesty much happiness for the height and dignity of the Imperial coronation received, and a long, peaceful and blessed reign, in the submissive comforting hope that all this shall and will, by means of divine help, benefit Your Majesty, to the highest honor, praise and welfare of common Christendom and the German nation; with the humble request that we, as the required members of the Holy Roman Empire, want to help, advise and act in the most faithful way at the Imperial Diet that may first of all bring honor, benefit and good to God Almighty, to Your Majesty, to common Christendom and to the German nation, and thus we command Your Majesty as our most gracious Lord.

His Majesty answered and thanked them through Count Palatine Frederick. Afterwards, the Electors, Princes and their councillors and courtiers all sat on the horses, and first of all the Elector of Saxony, Count Palatine Ludwig, Elector, Margrave Joachim, Elector, Arch-Bishop of Trier, Cologne, Mainz, Duke Wilhelm, and Ludwig of Bavaria (who were

invaded by force before Margrave George 2c.), Duke Henry of Brunswick, Margrave George of Brandenburg, and other princes court servants. After them many counts, lords and of nobility, K. and con. Majest. Councils, also several Spanish princes and counts, all of whom belonged to Imperial and Royal Majesties. Majesties, several counts and lords of the empire, who rode in honor of the emperor. Majesty in honor. Afterwards, the Imperial and Royal Majesties' Majesties noble boys, on the most beautiful stallions, geldings 1) and Turkish horses, so often seen together. After those K. and kön. Majest. Trumpeters, so with and beside each other ridden and blown, together with a German army timpanist and three drum beaters, K. and kön. Majesty. Thereupon followed three imperial and two royal guardians and perseverees. They were succeeded by both majesties' highest court masters, as the count of Crop, the one of Rops, and Lord Wilhelm, baron of Rogendorf 2c., and all secular princes. Lastly, Duke Johann of Saxony, Elector, as Archmarshal in the middle with the bare sword, and on the right side Margrave Joachim, and on the left Count Palatine Ludwig, Elector, Ambassador, a Baron of Erbach, called Schenk Veltin, before Kais. Majesty. And behind him, the royal Majesty of Hungary and Bohemia. Majest. of Hungary and Bohemia 2c. and all other ecclesiastical Electors, Cardinals, Archbishops and Bishops, touched above, rode; and beside, behind and in front of kais. Majesty went a hundred German, a hundred Dutch, a hundred Spanish satellites, belonging to Kais. Majesty. Likewise royal majesty 2c. a hundred German and Bohemian, also of other electors and princes many satellites; and after the above-mentioned ecclesiastical electors and princes 2c. rode a hundred imperial majesty equipped hatchets. Majesty's armed cavalry, and then the Royal Majesty of Hungary and Bohemia's courtiers with a thousand horses.

When the imperial majesty came close to the city, the mayors and the council of Augsburg fell to the imperial majesty on foot for the third time. Majesty on foot for the third time, and received them as befitted, and thus went on foot alongside the Imperial Majesty into the city. When this reception took place, and one moved a little further, on one side about 1500 well-equipped horses, of citizens, merchants, Purschen, were to be seen quite merrily, with beautiful clothes, feather bushes and ornaments, held, and next to them four ensigns of foot soldiers, also all citizens, merchants and inhabitants of the city over 2000 quite bravely and well dressed with velvet and silk.

1) "Genetter" (Italian Zinstto) - light horse.

Most of them dressed, together with their armor, which also had almost one each, held in a quartered battle order; and in front of them, as far as the Imperial Majesty and the whole troop could draw, stood twelve falconets. Majesty and the entire troop could move between the aforementioned infantry and the cannon, stood twelve falconets, all of which were fired in the presence of Imperial Majesty on a screen. Majesty on a screen. Prior to this entry, however, a thousand lansquenets, belonging to His Imperial Majesty, were drafted, and the entry of His Imperial Majesty continued until night. Majesty's entry was delayed until night. And when kaiserl. Majesty came close to the city gate, Cardinal Campegius, papal legate, stopped in a pleasure house and wanted to ride in next to Imperial Majesty. Majesty; however, the princes and rulers did not want to permit it under any circumstances, neither with the said Cardinal, nor with the Royal Majesty or any other prince, but wanted the Imperial Majesty to ride freely on his own. Majesty should ride free alone. And when they came under the city gate, four of the council carried a delicious sky, under which His Majesty rode further than the middle of the city; there the Bishop of Augsburg, together with all the priesthood, as reported above, went out to meet her with the procession and the sky, and Imperial Majesty the Pope. Majesty. Reverence. Thus, Imperial Maj. Maj. rode under the same sky, which was carried by some of the six canons, to the cathedral church, there he descended together with the royal majesty, ecclesiastical and secular princes, princes 2c., and entered the church; there his majesty, the said bishop of Augsburg, consecrated him, and read the Psalm Exaudi 2c. together with several prayers and collects; finally, by imperial majesty, the bishop of Augsburg, the bishop of Augsburg, the bishop of Augsburg, read the Psalm Exaudi 2c. together with several prayers and collects. Majest. Capellan sang the Te Deum laudamus, and thereafter, in the Palatinate, Imperial Maj. Maj. went to his court, and soon the Royal Majesty together with the princes and princes also went to their hostel.

5) How and what imperial majesty, also princes, ecclesiastical and secular. It is impossible to describe how and what imperial majesty, princes, princes, both ecclesiastical and secular, together with their courtiers, were clothed with gold and silver cloths, pearl ornaments, velvet, silk, feathers and all ornaments, for all this was an unbelievable abundance.

On Thursday, June 16, that is, on the day of Our Lord's Fronlerchnams, the Imperial and Royal Majesty together with all princes and rulers, ecclesiastical and secular (without the Elector of Saxony, Margrave George of Brandenburg, Duke of Lüneburg, and Landgrave of Hesse) went with the procession. The Cardinal of Mainz carried the Sacrament under the sky; next to it, on the right hand, is the royal crown.

Majest. and to the left Margrave Joachim 2c. gone, and kaiserl. Majest. is behind them outside the sky (first on one side Duke Ludwig of Bavaria, Elector of Brandenburg's son, and Duke George of Pomerania, and on the left Count Palatine Philip, Duke Henry of Brunswick and Duke of Mecklenburg, carried up to the chapel on Verlach, after which the said princes changed, and other six princes carried up to the Holy Cross, and there again other princes carried up to the cathedral) with bare head and a burning light; After that all ecclesiastical princes, cardinals, archbishops and bishops, and before the sacrament all secular princes, before them both Majest. Hofmeister, Ehrenholde, Persevanten, Trompeter, Heerpauker, and even in front the priesthood, and imperial and royal Majesty. Court servants, counts and lords, walked with burning lanterns.

From the 16th day until the 20th, nothing special was done. However, on Monday, the 20th day, the Holy Roman Emperor began to act in the Diet, as follows:

8 First, the Cardinal of Mainz has an office de spiritu sancto, the Imperial Majesty. Majest. Capellan responded, sang on the high altar in Our Lady's Church, and both sides of the choir were hung with almost exquisite golden cloths and tapestries. First of all, the Imperial Majesty, the Holy Roman Emperor, was present. Majesty, next to it royal. Majesty, then the Archbishop of Cologne, Elector of Saxony, Elector of Brandenburg, the Trier Embassy, Count Palatine Ludewig's, Elector, Embassy, Duke Wilhelm of Bavaria, Duke George of Saxony, Duke Ludwig of Bavaria, Margrave George of Brandenburg, Count Palatine Otto Heinrich, Duke Heinrich of Brunswick, Count Palatine Philip, Duke Albrecht of Mecklenburg, Duke George of Pomerania, Duke Barnim 1) of Pomerania, Electors of Saxony, Electors of Brandenburg, Duke George of Saxony's son, Duke of Lüneburg and the Landgrave of Hesse and several others have not been able to stand, have been on the Porkirche.

9. on the left side of the choir stood the Papal Legate, Cardinal Campegius, Cardinal of Trent, in place of an Archduke of Austria, Cardinal of Salzburg, Archbishop of Bremen, the Grand Master of the Teutonic Order, and

1) "Barnim" put by us instead of: "Bernhard". - All those named up to this point have stood in the church (see Förstemanns Urkundenbuch, Vol. I, p. 292); whether the register of those "who may not have stood" already starts here is doubtful to us because of the mention of "Duke Georgen of Saxony's son".

Administrator of the Grand Master's Office, Bishop of Würzburg, Eichstädt, Speier, and other bishops. And in the middle of the choir several stands were opened, in them stood the King of France, Angelland and other embassies.

Before the offertory, the Archbishop of Rossano made a beautiful oration, recounting all the tyranny of the Turks that they had committed so far, and especially the past year in Austria, and that the Germans, in whose power all the welfare, happiness and salvation of the whole of Christendom were, were so sleepy, negligent and even disunited among themselves, and how difficult it was for them to be responsible for this. This speech lasted longer than an hour.

Afterwards, when the offertory was sung, the Imperial Majesty and all the ecclesiastical and secular princes, cardinals and archbishops went to sacrifice. Majesty and all ecclesiastical and secular Electors, Cardinals, Archbishops 2c. went to sacrifice; and after completion of the Office of the Mass all rode to the Town Hall, and the Elector of Saxony presented the bare sword (which under the Office of the Mass the Hereditary Marshal of Pappenheim constantly held) to the Imperial Majesty. Majesty. And when now the Imperial and Royal Majesties, together with the Princes and Princes, came to the Town Hall, and each, as is proper and according to ancient custom, was in his session, without the Royal Majesty, about ten steps from and against the Imperial Majesty. Majesty, sat on a special three-tier high chair, covered with gold cloth, as a king of Hungary.

12 Firstly, by order of Imperial Majesty, the Holy Roman Emperor. Majesty. Count Palatine Frederick 2c. began to speak orally about this opinion, and told how the Roman Imperial Majesty had initially been unanimously elected by all princes, crowned at Aachen, and later described an Imperial Diet at Worms. There, His Majesty did everything possible to bring about peace, unity and acceptance of the Holy Roman Empire as quickly as possible. However, since the same Roman Imperial Majesty could not remain longer in the German nation due to noticeable high wars and other causes, so that his Majesty was challenged, and immediately (but with all princes, 2c. and foreknowledge) to their Hispanic hereditary kingdoms and lands, in the hope of bringing them, together with the whole of Italy, into peace and tranquility, and then to rejoin the Holy Roman Empire, and in the meantime the Royal Majesty of Hungary and Bohemia, His Imperial Majesty's dear brother, as a state. Majesty's dear brother, as governors, also as councillors and regents, who have all full power (all that sprouts for the good of the Holy Roman Empire).

may) to act, and in that case His Majesty reserved little power for him, leaving behind His Majesty the gracious hope of being able to present the same to His Imperial Majesty. Majesty. The governors and regiment have acted in his Majesty's absence in such a way that everyone should not bear any burden, although his Majesty was by no means in the mood to be out of the Holy Roman Empire for so long a year. Rather, when it appeared credible to His Majesty on a daily basis what great error, displeasure and disunity had grown up in the Holy Roman Empire without ceasing, he considered without hesitation out of innate imperial mild love and inclination that His Majesty had always borne to the Holy Roman Empire, and with God's help found ways that His Majesty could cross the sea with great danger from the Holy Roman Empire. has come with great danger over the sea, from his dearest wife and children, through the Italian countries (which were mostly hostile at that time, but brought them to peace, tranquility and unity) and back into the Holy Roman Empire, and has indeed announced an Imperial Diet, but for the above-mentioned reasons has not been able to appear sooner. Therefore, graciously trust, Princes, Princes and Estates of the Holy Roman Empire do not want to have any displeasure or complaint because of this. And since His Majesty sees that the Princes, Princes and Estates, and their absent embassies, have gathered in such valiant numbers at the request of His Imperial Majesty, he has decided to take up the matter. Majesty's request, thus show obedience, therefore bear His Majesty's high and gracious favor, in the undoubted hope that His Majesty will, together with the affected subjects, give his Majesty his blessing. together with the affected Princes, Princes and Estates, will act so bravely, earnestly and beneficially in praise of God Almighty, with the help and comfort of all common Christendom, and especially for the benefit, welfare and uplift of the German nation, and for the resistance of the Turks, that the Turks will be broken off by force, and all peace, unity and praiseworthy order in the Holy Roman Empire will be flushed away 2c.

After these and similar words, the above-mentioned Count Palatine Frederick said: the Electors, Princes and Estates would accept this and other opinions, therefore Imperial Majesty proclaimed this Imperial Diet. Majesty had announced this Diet, would continue to take it according to its length (as written). Thereupon Imperial Majesty Majesty's secretary, Alexander Schweiß, began to read the lecture; as I have described word for word in another booklet of my own. But the summary content is the first article because of the Turkish invasion; the other is what the secular authorities have against the clergy, and again the clergy against the secular for complaint, shall

Both parties, ecclesiastical and secular, shall write such articles in Latin and German and submit them to the attention of His Majesty. In it, Imperial Majesty wants a gracious, divine Majesty seek a gracious, divine, honest and inexpensive means 2c. The third article is to reject all kinds of concerns, shortages and discord in the whole Roman Empire, and to consider what is useful for the benefit, welfare and better order.

After such reading, the Electors and Princes stood up and talked with each other for a short while; then Margrave Joachim, Elector, on behalf of all the Electors and Princes, first of all answered the oral presentation made by Count Palatine Frederick, and thanked Imperial Majesty for his gracious arrival. Maj.'s gracious arrival, and that the Electors and Princes were most pleased with such arrival 2c. Further to the written presentation, the Electors, Princes and Estates ask Imperial Majesty in all submissiveness for the gracious arrival. Majesty in all submission, that the latter should send them the aforementioned submission, then they will have it copied, take it in hand, deliberate on it, and thus decide on everything possible, on which their Imperial Majesty's gracious favor. Majesty's gracious favor. Count Palatine Frederick again replied by order of the Imperial Majesty, and approved the read writings to be copied by princes, princes and estates. Thereupon the hereditary marshal of Pappenheim said aloud that the princes, princes and estates should each send a scribe to the town hall at three o'clock and have the lecture copied, which was read out by the Secretarium of Mainz. After all this, the Emperor. Majesty arose, and all the princes and princes, together with the Imperial Majesty, rode home to court. Majesty rode home to court, which was nearly one o'clock.

15 From that day until June 24, there was nothing to report here. But on June 24, at three o'clock, the Imperial and Royal Majesty appeared at the town hall together with all the princes, princes and estates; some princes and princes had been at the town hall long before, but some went to the Imperial Majesty and accompanied him. Majesty and accompanied them on it. When all of them had talked for a little while with and among each other, Cardinal Campegius, Papal Legate 2c. Legate 2c. also arrived, to whom the Imperial Majesty together with the Royal Majesty arrived. Majesty together with the Royal Majesty and all the Princes and Princes went to meet him at the stairs and led him forward. After that, the Imperial Majesty and all the Majesty and all the Princes, each to his own session, and the said Cardinal, as announced beforehand, sat on the chair on which, on June 20, the Royal Majesty had previously stood about ten paces away.

of and against kaiserl. Majesty, and King Majesty has this time sat as a king of Bohemia below that of Mainz.

16 When now Imperial Majesty and all (to whom it is due) were seated. Majesty and all (to whom it is due) were seated, the aforementioned Cardinal presented his advertisement and order of papal authority in Latin, and, according to the usual old custom, issued to the first Imperial Majesty a letter of credence from the Papal See. Majesty a letter of credence from Papal Holiness. His Majesty gave the letter to the one from Mainz, then the one from Mainz to his secretary, to read it; and after the reading, he, the legate, perorated for more than half an hour, the Imperial Majesty, the Electors, and the Holy Roman Emperor. Majesty, princes and chieftains, as members of the Roman Church, that they should not turn away from it, but keep to the old custom and resist the infidels. Holiness, as a governor of Peter and servant of the servants of God 2c., would be helpful in all this, as much as in his power and ability 2c., and after the speech he, the Cardinal, rode home again. Immediately Mr. Nicolaus, Count of Salm 2c., Mr. Wilhelm von Rogendorf, Mr. Hans von Lannberg, Mr. Wolfgang Volkra, Mr. Wilhelm von Zelting, Mr. Watzlau von Hofkirchen 2c. came out on behalf of the country of Austria under the Ens. Item, Mr. Siegmund von Dietrichstein, Mr. Erhard von Polheim, Mr. Laßla Rottenstorfer, Mr. Asmus von Trautmannsdorf on behalf of the principality of Steyer. Item, Mr. Balthasar Thanhauser, Mr. Moritz Welzer, Georg von Neuhaus on account of the Principality of Carinthia. Item, Mr. Georg von Aursperg, Mr. Siegmund von Weixelburg, Knight, on account of the Principality of Carniola. Item, Count Julius von Hardeck, Johann Fernberger 2c. on account of the land above the Ens. Item, Hans Hofer, Captain at Tübin, on account of the County of Görtz, as appointed commissioners and ambassadors to Imperial Majesty. Majest. Churfürsten, Fürsten und Ständen des heiligen römischen Reichs, von allen niederösterreichischen Landen.

17 Thus, first of all, the aforementioned Mr. Siegmund von Dietrichstein has orally delivered an elegant and serious speech (to Imperial Majesty, Princes and Estates), The first of these is that the said Lord Siegmund of Dietrichstein has made a dainty and serious speech orally (to the Imperial Majesty, princes and estates), with a recounting of all the evils and cruel acts that the Turk has inflicted on the whole of common Christendom in so few years and in the memory of men, and especially in the 29th year, in Austria and Styria, and how they, the lands of Lower Austria, have so far resisted more than they could possibly have done. So that they are now for

The imperial authorities are not in a position to resist a military attack, let alone such a force. Therefore to Imperial Majesty Majesty as a gracious Christian emperor, sovereign and head of all Christendom, and also to princes, rulers and estates, that they will heed their supreme, unspeakable request, destroy their wives, children, bodies, honor and goods, and show themselves with a considerable, brave, persistent, emphatic help against the enemy of all Christendom 2c. And since it would not be possible to announce all this verbally, they ask their Imperial Majesty, also the Electors, to send them a message. Majesty, as well as princes, princes and estates, that they will (without complaint and annoyance) hear their highest request, as it is written, in the most gracious, gracious and friendly opinion.

18 After such a speech, which took place with a little more content, Dietrichstein immediately handed over the aforementioned document, a complete libell, to the Imperial Majesty. Majesty, and the Imperial Majesty has handed it over to the Majesty sent it to the von Mainz, and the latter to his secretary, to be read out, as then happened. After the reading, which was almost piteous, pitiful and serious to hear, the said embassies, in lieu of Imperial Majesty, are to be read to the Electors of Mainz. They have listened to their oral and written presentation and advertisement, and wanted to act on everything that a Christian most gracious emperor, together with the same princes and princes, would consider godly, honest, common, useful and fair 2c.

19 When the embassies or envoys of the imperial majesty, princes, and princes gave thanks and resigned, the Elector of Saxony, Margrave George of Brandenburg, both Dukes of Lüneburg, and Landgrave of Hesse, from their session on and against the imperial majesty, the elector of Saxony, the Margrave of Brandenburg, both Dukes of Lüneburg, and the Landgrave of Hesse, stood up for and against the imperial majesty. Majesty. Then the Chancellor of the Elector of Saxony spoke approximately on such opinion: that his most gracious and gracious lords, electors and princes at present, without doubt manifold against imperial majesty, electors and princes. (The Holy Roman Empire) as if they had dared to raise new unheard-of sects, heresies and errors in the Holy Empire of the German Nation, and were a cause for this. Therefore, they ask their Imperial Majesty in all submission, princes and princes, friendly and neighborly

1) "failed" indicated, blackened.

Opinion, they want to listen and hear at length and without annoyance, what his most gracious and gracious lords, Mr. Johann, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Mr. Georg, Margrave of Brandenburg, Mr. Ernst and Mr. Franz, Dukes of Lüneburg, brothers, Mr. Philipp, Landgrave of Hesse 2c, have preached in their principalities and lands everywhere, and what all articles of their faith contain 2c.

20 After these and other speeches of the Chancellor, as an almost well-educated, brave and respectable man, royal majors, princes and princes have gone to imperial majesty, advised and answered the above-mentioned princes and princes. Majesty, and through N. answered the above-mentioned princes and princes and said: "Imperial Majesty desired to have the same speeches made to him. Majesty requested that the same articles of their faith and church customs be sent to His Majesty in writing, which His Imperial Majesty wished to receive with the same authority. Majesty with the same council and then give a gracious answer. Thereupon the aforementioned Chancellor of the Elector, by order of and in place of the Elector and the Princes, has once again subjected the Imperial Majesty to the laws of the Holy Roman Empire. Majesty again humbly requested that His Majesty hear this publicly. There the kaiserl. Majesty again conferred with the Royal Majesty, Princes and Princes and had them say and indicate through N. that the Imperial Majesty, for their gracious favor, would have it publicly read out the next [day], that is June 25, in Her Majesty's Court, in the presence of the Princes and Princes. They have again humbly requested the Imperial Majesty, since his Imperial Majesty does not wish to hear such articles of their faith and church customs this time, that his Imperial Majesty leave the same writings in his most gracious and gracious hands, for reasons (that there may be an etching or other deficiency in them), which they want to earn for the sake of his Imperial Majesty in all humbliness, and in addition, at his Imperial Majesty's request, to read the other writings. Majesty's request, they will appear the next day as the obedient ones. Therefore, His Imperial Majesty Majesty again held council with princes and rulers, and finally granted that they, the Elector of Saxony and his followers, may keep the writings in their hands. Thereupon they have expressed their subservient thanks to Imperial Majesty. Thereafter, His Imperial Majesty is in the same court. Majesty rode home in the same court, and several princes and princes with him.

21 On June 25, at three o'clock past noon, at the request of the Emperor's Majesty, the Royal Majesty, Princes and Princes appeared in the same court in the Palatinate, as well as the

Elector of Saxony, together with the four princes above, with their written presentation, read out at length in the presence of Imperial Majesty, Elector, and princes. In it, their entire faith, with the introduction of the Holy Scriptures, from the Bible, Prophets and Gospels, is presented, and besides this, all their church customs, ceremonies, order, opinion, and intentions with the same clergy, and what their clergy (as bishops and pastors), office in the Holy Scriptures shows, are told, and lasted almost into the third hour.

22 Thus the Imperial Majesty has again consulted with the Royal Majesty, princes and rulers and answered them. Since the articles are difficult for them, and there are many of them, His Imperial Majesty would like to draw up a council on the matter, and then give a gracious answer as to what His Imperial Majesty intends to do about it. So the Imperial Majesty and all the men went and rode into his custody.

On Monday, June 27, Imperial Majesty and several princes and princesses came to the town hall. Majesty and several princes and princes came to the town hall, and were led to the oriel by Imperial Majesty's upholsterer. Majesty's tapestry makers led them to the bay window, where the Emperor Frederick and Maximilian also stood, the Imperial Majesty's exquisite tapestries were opened, and the mayor, council and community of the city of Augsburg stood before the town hall to administer the usual oath to the Imperial Majesty. So sing to kaiserl. Majesty Ehrenhold (Caspar Sturm, called Germania) to speak against the mayor, city council and community: because His Imperial Majesty requires that they take the usual oath. Majesty requires them to take the usual oath, they should pay attention, pay attention and repeat what is read to them, then Imperial Majesty wants them to keep their liberties. Majesty would have them observe their liberties and privileges, confirm and confirm them, and be their most gracious Emperor 2c. So they, mayor, council and community, have taken the oath. According to this, the Emperor's After the morning meal, the imperial and royal majesty, as well as several ecclesiastical and secular princes, rode out to hunt, and that same evening, both queens, Maria and Anna, joined them in the hunt, and thus stayed overnight outside at the castle, called Wellenburg, which belongs to Salzburg.

24. on After Monday, 1) June 28, early at seven o'clock, both Majesties and Queens, without the prior knowledge of all Electors and Princes (the

1) "After Monday" ---- Tuesday.

The two princes and princes, who would certainly have ridden to meet the two queens, rode in quietly, so that they did not see many people. The same day, also the 29th day, most of the princes and lords rode to the queens and received them, after which many princes and lords came to them every day.

The income of the Electors and Princes who rode to Augsburg before the arrival of the Imperial Majesty.

On the 2nd day of May, the Elector Duke Hans of Saxony rode in, with him His Grace's son, Duke Hans Friedrich, Duke Franz of Lüneburg, Count Wolf of Anhalt, Count Wolf of Henneberg, Count of Mansfeld, Count of Gleiche, had 160 horses almost well equipped, all carrying shooting gear, in liver-colored clothing; before them came a large cortege and many wagons, and may have been about a hundred horses.

On the 10th day of May came ridden Duke Georgen son of Saxony, with him Prince Joachim of Anhalt, had 30 horse, dressed in liver-colored clothes, and led shooting.

On the 12th day of May rode in the Elector Margrave Joachim, had 100 horses, with him his grace sons, were shooters, in liver-colored clothes. Next Duke Henry of Brunswick, had at 30 horses, in gray clothes, and led almost all pigskins. More, the Landgrave of Hesse, has 120 horses, in gray clothes, all led -shooting stuff.

On the 14th day of May came riding in the Duke of Lüneburg, the reigning, had at 30 horses, dressed in liver color, led pork kebabs.

On the 15th day of May, the bishop of Speier rode in, with 50 horses, red clothes, and leading sheep.

On the 16th day of May, the Elector and Bishop of Cologne rode in, had 60 horses, dressed in red, some archers, and some led shafts on their manners, and several days before came in reported armor with 40 horses, in his charge.

On the 18th day of May the Elector of Mainz rode in with 130 horses, dressed in red, all carrying spears and light main armor.

On the 22nd day of May, the bishop of Würzburg came riding in with 50 horses, dressed in red, all carrying firearms; the day before, 40 horses came, all carrying spears and armor, in his charge.

On the 24th day of May rode in Margrave George of Brandenburg, with his graces a young Duke of Munsterberg, had at 160 horses,

dressed in green clothes, and all carried light main armor and spears.

On the 27th day of May, Duke George and Barnim, 1) brothers of Pomerania, rode in with 80 horses, dressed in red clothes, all carrying pigskins, and were not equipped.

On May 28, Duke George of Saxony rode in and had at 50 horses, dressed in liver-colored clothes and riflemen.

On the 7th day of June Mr. Walther von Kronenberg, Grand Master of the Teutonic Order 2c., rode in with 40 horses, dressed in black, all carrying shooting gear.

On June 12, the bishop of Eichstädt rode in with 34 horses, dressed in gray and carrying firearms.

On the 13th day of June, the Dukes of Mecklenburg rode in on horse-drawn carriages, with about 30 horses, dressed in gray.

On June 14, the Bishop of Bressanone rode in with 28 horses, which were not equipped, dressed in black clothes, in the French manner.

On June 14, Duke Philipp, together with the armor of Duke Otto Heinrich, Count Palatine, arrived with 150 horses, dressed in red, all wearing bare armor, light main armor and spikes, and foreheads at the nags.

On the 15th day of June, the bishop of Liège arrived with 50 horses, dressed in gray. They were beautiful, mean 2) horses, not equipped, his person was led in a litter.

The Roman Imperial Majesty, also the Royal Majesty of Hungary and Bohemia, together with the princes and rulers of the Roman Empire, who appeared at the Imperial Diet held here in Augsburg in 1530.

Carolus, Roman Emperor.

Ferdinandus, King of Hungary and Bohemia. Albertus, Archbishop of Mainz 2c, Elector. Hermannus, Archbishop of Cologne, Elector. John, Duke of Saxony, Elector.

Joachim, Margrave of Brandenburg 2c., Elector.

Duke Frederick, Count Palatine of the Rhine 2c.

Duke Wilhelm, in Upper and Lower Bavaria, Count Palatine.

Duke George of Saxony 2c.

Duke Ludwig, in Upper and Lower Bavaria, Count Palatine.

Duke Erich of Brunswick.

1) "Barnim" set by us instead of: "Bernin".

2) Maybe: "Dutch"?

Margrave George of Brandenburg 2c.

Duke Otto Heinrich, Count Palatine.

Duke Henry of Brunswick, the Younger.

Duke Philip in Bavaria, Count Palatine.

Duke Henry of Mecklenburg.

Duke Ernst of Brunswick and Lüneburg.

Duke Albrecht of Mecklenburg.

Landgrave Philip of Hesse 2c.

Duke George of Pomerania, Duke Barnim of Pomerania, brothers. Wolfgang, Prince of Anhalt.

Berchtold, Count and Lord of Henneberg.

Follow the spiritual princes.

Matthew, Archbishop of Salzburg 2c.

Christoph, Archbishop of Bremen.

Waltherus, Hofmeister des Deutschen Ordens, in Deutsch- und Welschen Landen 2c.

Wigandus, bishop of Bamberg.

Conradus, Bishop of Würzburg, Duke of Franconia.

Gabriel, Bishop of Eichstädt.

Heinrich, Bishop of Worms, Count Palatine.

Philip, Bishop of Speier.

Wilhelm, Bishop of Strasbourg, Landgrave in Alsace.

Christoph, Bishop of Augsburg.

Balthasar, Bishop of Costnitz and Hildesheim, Vice Chancellor 2c.

Paul, Bishop of Chur.

Ernst, Bishop of Passau 2c.

Erhard, Bishop of Liège 2c.

Bernhard, Bishop of Trier 2c.

George, Bishop of Bressanone.

George, Bishop of Lebus and Ratzeburg.

Young princes who do not rule will follow.

Duke Wolfgang, Count Palatine Ludwig, Churf, brother.

Duke Hans Friedrich, son of the Elector of Saxony.

Margrave Joachim, son of the Elector of Brandenburg.

Frederick and Hans, sons of Duke George of Saxony.

Duke Franciscus of Lüneburg has come to an agreement with the Elector of Saxony.

Margrave Hans Albrecht of Brandenburg.

Margrave Frederick of Brandenburg, Cathedral Provost 2c.

Johann, Prince of Anhalt, has come to an agreement with the Prince of Brandenburg.

George, Landgrave of Leuchtenberg, has come to an agreement with the Margrave of Brandenburg.

Joachim, Prince of Anhalt, has come to an agreement with Duke Georgen of Saxony.

Count Wolfgang von Henneberg, has come to an agreement with the Elector of Saxony.

Duke George of Münsterberg, has come to an agreement with the Margrave of Brandenburg.

Count Ernst von Henneberg, has come to an agreement with the Landgrave of Hesse.

A young Duke of Mecklenburg, has come to terms with Duke Henry of Mecklenburg, his father.

Duke Frederick of Bavaria, Count Palatine and Count of Spanheim.

The absent princes and rulers

Messages.

The Archbishop and Elector of Trier, Johann von Metzenhausen, Provost of Trier Cathedral, and Dietrich von Stein.

Des Churfürsten, Pfalzgraf Ludwigs, treffliche Botschaft, Schenk Veltin von Erbach, Freiherr, Ludwig von Fleckenstein, Groß-Hofmeister, und Wilhelm von Habern, Marschall 2c.

The Archduke of Austria is named before.

Of the Duchy of Würtemberg/) Mr. Georg Truchsess von Walburg, Baron 2c.

Of the Duke of Jülich, Count Weinrich von Falkenstein, Johann von Flatten, provost, and Dietrich von Weilich, hereditary courtier of the principality of Jülich.

Of the Duke of Bavaria, Count of Veldentz, also of the Margraves of Baden, D. Jeronimus Foisch, Chancellor.

Of the Bishop of Osnabrück and Paderborn, Mr. Reinbrecht von Kersenbruch; Otto Beckmann, Licentiate, and Friedrich Widenmann, Official.

Of the Bishop of Münster, Doctor Johann Lilie.

Of the Bishop of Freisingen, Mr. N. Albersdörfer, Canon, Matthäus Lux, Chancellor of Freisingen.

Of the Bishop of Regensburg, Mr. Caspar von Gumpenberg, Canon, and Augustinus Rofe, Chancellor.

Of the Bishop of Metz, Doctor Claudius 2c.

Of the Bishop of Camin, Otto Döring, Chancellor.

Of the Abbot of Fulda, Mr. Philipp Schenck von Schweinsberg, Dean.

Of the Abbot of Hirschfeld, Ewald von Baumbach.

The Abbot of Reichenau, Mr. Marcus von Knöringen, in person.

1) "Würtemberg" set by us instead of: "Wittenberg".

The Abbot of Weingarten, personally, Mr. Gerwi from Plarer, by force and command of all the prelates of Upper Austria.

The Abbot of Sanct Gallen, personally.

Several Counts and Gentlemen Ambassadors, Doctor Lorenz Wilhelm.

Lord Wilhelm, Count and Lord of Henneberg, Peter von Gundelsheim, Doctor and Court Master.

Counts and lords so appeared for themselves at the Diet.

Hoyer, Count and Lord of Mansfeld.

Felix, Count of Werdenberg.

Wilhelm, Count of Nassau.

Friedrich and Wilhelm, brothers, Counts of Fürstenberg.

Günther, Count of Schwarzburg.

Johann Ludewig, Grass of Nassau.

Albrecht and Wolf, brothers, Counts of Hohenlohe.

Ulrich, Count of Helfenstein.

Wolf and Hans, brothers, Counts of Montfort.

Carl, Ludewig and Martin, Counts of Oet-

tingen.

Joachim, Count of Zollern.

Antoni, Count of Eisenberg.

Renhard, Count of Bitsch.

Johann, Count of Jsenberg, Lord of Büdingen.

Philipp, Count of Nassau, Lord of Weilburg.

Christoph, Count of Werdenberg.

Haug, Count of Montfort.

Emich, Count of Beinningen, the elder.

Mr. Wilhelm von Rapoltstein, Baron.

Adam, Count of Beuchlingen, Chamber Judge.

Johann, Count of East Frisia.

Mr. Walther von Gerolzeck, Baron.

Free cities and imperial cities follow thereafter.

Cologne.

Colmar.

Lindau.

Regensburg.

Rothenburg an der Tauber.

Bibrach.

Strasbourg.

Goslar.

Ravensburg.

Augsburg.

Schwäbisch-Hall.

Kempten.

Metz.

Mulhouse.

Kaufbeuern.

Nuremberg.

Nordhausen.

Winsheim.

Worms.

Ueberlingen.

Dunce game.

Costnitz.

Wetzlar.

Schwäbischwerd.

Lübeck.

Rothweil.

Weissenburg on the North Gau.

Ulm.

Offenburg.

Cheeks.

Speier.

Heilbronn.

Jßm.

Esslingen.

Gengenbach.

Schweinfurt.

Frankfurt.

Schwäbischgemünd.

Älen.

Reutlingen.

Friedberg.

Bopfingen.

Hanau.

Noerdlingen.

Memmingen.

The Roman Imperial Majesty Majesty, also Royal Majesty of Hungary and Bohemia. Majesty of Hungary and Bohemia, together with all other counts, lords and nobles who appeared with princes and rulers as courtiers at the Imperial Diet, will be listed and named in a special print, according to the contents of the handed over slips. Date the 22nd day of June.

936 The answer given by Count Palatine Frederick on behalf of the Emperor to the speech delivered by the Archbishop of Mainz on behalf of the princes, princes and estates.

From Cölestins kist. eoinit. Vol. I, p. 74. Translated from the Latin.

Roman Imperial Majesty, our most gracious Lord. Majesty, our most gracious Lord, has most graciously heard the speech of the Princes, Princes and Estates of the Holy Roman Empire, congratulating him on the crown he received in Bonaventure and wishing him long life, welfare and all the best for his regiment, and he expresses his great gratitude to the Princes, Princes and other Estates.

But since His Majesty, our most gracious Lord, who by divine providence has been elected Roman Emperor and has now been confirmed by the coronation that took place at Bononia, sees in fact in what great and rich numbers the Electors, Princes, Prelates, Counts and other Estates of the Empire and of the same Bot-

His Majesty is immensely pleased and testifies that he is very gracious about this, and has also decided to act with special earnestness and zeal with the princes, princes and the estates of the empire to do what can be helpful for the glory of the Almighty, for the salvation and welfare of all Christians, and for the best benefit of the German nation, and welfare of all Christians, to the benefit and best of the German nation, and especially to help overcome and drive out the Turks, and will think of ways and means by which the errors and discord in religion may be eradicated, and general peace and harmony established in the Holy Roman Empire. He will think of ways to eradicate errors and discord in religion and to establish general peace and harmony in the Holy Roman Empire, confidently hoping that God will lend His support to such undertakings and guide and promote them according to His wise counsel. But now His Majesty demands that they continue on their way and move into the city.

Another description of the imperial entry into Augsburg. The first is in Augsburg.

This writing is found in the Wittenberg edition (4569), vol. IX, p. 408d; in the Jena edition (1566), vol. V, p. 26; in the Altenbürger, vol. V, p. 25 and in the Leipzig, vol. XX, p. 201. According to the Wittenberg edition, it is found in des Chyträus Historie der Augsb. Conf., p. 83 "no in the Latin edition of the same, p. 43.

About 6 and 7 in the afternoon, on June 15, the princes and princes assembled here rode to meet their Majesty, and the reception by the Bishop of Mainz took place at the Lech Bridge.

When the Electors and Princes were dismounted, their Majesties also departed. When, after the reception, each of them returned to his horse, Duke Johann Friedrich of Saxony 2c. and next to him Duke Franciscus of Lüneburg, Wolfgang, Prince of Anhalt, with the Elector of Saxony 2c. He was preferred by the Elector of Saxony 2c. and thus had the preference due to an archmarshal of the empire.

Following is drawn Palatine Ludwigs, Churfürsten, geschickte Räthe, with their stuff.

Following Margrave Joachim of Brandenburg, Churfürsten, Zeug.

Following the stuff with bishop of Cologne.

Following the skill of the bishop of Trier with their stuff.

Following the bishop of Mainz stuff.

Although the Princes of Bavaria are obliged to follow the example of other common princes of K. Majesty, they have nevertheless complied with the above-mentioned

Prince Churfürsten stuff, safely with five hundred equipped horses, pushed nai^uziehen, which narrowness half of the ways and opportunity may not have been changed.

The following is the King of Bohemia's stuff, among which there were few scrawny people, only a lot of samle and silk skirts.

Following is K. Majest. Stuff drawn, among which few gerüster people gewest, which the Hatschierer 1) gewest, but otherwise much sammele and silk skirts.

Following are drawn the princes in their own person, Friedrich, Wilhelm, Otto Heinrich and Philipps, brothers and cousins, all dukes of Bavaria.

Landgrave of Hesse, Joachim the Younger, Margrave of Brandenburg, Duke Frederick of Saxony, two Dukes of Pomerania, brothers, Duke Henry of Brunswick, Duke Albrecht of Mecklenburg, Duke Ernst of Lüneburg, two Princes of Anhalt of Dessau, brothers, a young Duke of Liegnitz, Landgrave of Leuchtenberg, Margrave George of Brandenburg, and Duke George of Saxony.

Just outside the city, the Elector of Brandenburg received the papal legate in Latin on behalf of the bishops and ecclesiastical princes. Our clerics know so much Latin that a secular prince had to speak Latin for their sake.

The Elector of Saxony followed, and presented the Emperor with the bare sword, as is his office. On the right side, the skillful Count Palatine, Elector, is drawn to him; on the left side, the Elector of Brandenburg.

Before the three Electors, the Bishop of Trier's skillful one is drawn instead of a Elector.

Under the gate stood the abbot of St. Ulrich with a heaven and procession, under which heaven the emperor moved and thus moved in. The Bishop of Mainz was on his right, and the Bishop of Cologne on the left, by the foremost bars of the sky; by the rearmost bars the King of Bohemia was on the right, and the Papal Legate on the left. Legate is drawn to the left side.

Following 3 Cardinals, and the King of France and King of England messages are drawn between them.

After that are drawn the common bishops, the same and all kinds of messages.

1) In the Wittenberg and in the Jena: "Hertzschirer".

According to them, the common secular and ecclesiastical princes are witnesses, as they belong to and are arranged according to the old usage.

And after the Council of Augsburg received the Emperor's Majesty with two hundred well-equipped horses. Majesty, with two hundred well-equipped horses, two thousand very well groomed servants, and a beautiful cannon, all of which went off after the reception, they had the following on the prescribed princes' witness.

As kais. Majesty. When the Emperor's Majesty arrived on the square of the wine market, the canons stood with a large procession, many monks and priests, also received Her Majesty, and took her under another heaven, thus moving to the front of the cathedral church; There Her Majesty, together with all the other princes and princes, sat down, went into the church, sang the Te Deum laudamus there, and rang with all the bells; after that the princes and princes led Her Majesty into their lot, and after that each one went to his hostel.

Such bragging has granted until 10 o'clock the night.

938 Philipp Melanchthon's letter to D. Martin Luther about the emperor's arrival, about the prohibition of sermons and attacks of the opposite kind. About June 18 or 19, 1530.

This letter is found in Melanchthon's spp. lib. I, x. 7 and from it in Cyprians Beilagen zur Hift. der Augsb. Conf., p. 171. Further, in 6orp. It agrees exactly in content with a letter of Jonas to Luther, from June 18, 1530, Kolde, p. 137. According to this, our approximate time determination. Burkhardt, p. 177 assumes June 19.

Translated from Latin by I. F.

The day before the Feast of Corpus Christi, in the evening at eight o'clock, the Emperor made his, God grant happy and blessed, entry into the city of Augsburg. Our Elector, as usual, carried the sword before him. When they arrived very late (because the procession was slow) at the Emperor's hostel, the first request was that the sermons be stopped. This was discussed three days in a row, since the others did not want to stop preaching, until finally, after a long discussion, the emperor ordered both parties to stop preaching). He himself let one preach the Gospel and Epistle without the other.

1) This happened on June 18.

Read the explanation here. In this way, according to my insight, the papists will harm their cause even more. But you will be able to take much from it according to your wisdom.

This is the beginning, and we have no great hope in the imperial court, since Campegius only advises that force should be used against us. Nevertheless, no one at the entire court is more lenient and merciful than the emperor himself, who, as Duke Heinrich von Braunschweig tells me, softens the bitter attacks of the princes. We have only two princes who take care of our danger, namely the Archbishop of Mainz and the Duke of Brunswick. The Elector Palatine and the Margrave of Baden are not present. The Dukes of Bavaria are very boastful. Pray diligently for us. Cornelius 2) thinks that we would still have had some hope of peace if Mercurinus had remained alive; after his departure, however, he does not know of any man in good standing at court who would advise peace; but he is only playing his own way, and seems to take special care that he should not be suspected of being on our side. That does us no good. A certain Spanish secret scribe 3) has also promised everything good and has already held a conference with the Emperor and Campegius in my opinion. But everything is with God. Farewell.

939. 4) Narrative of the Emperor's request that the Protestants stop preaching and attend the procession on the Feast of Corpus Christi, and how the matter turned out.

June 18, 1530.

This writing is found in the Wittenberg edition (1569), vol. IX, p. 409d; in the Jena edition (1566), vol. V, p. 27; in the Altenburg edition, vol. V, p. 26; and in the Leipzig edition, vol. XX, p. 202. The time determination results from the signature.

1. Majesty has ridden in the evening Corporis Christi, harmless by three strokes to Augsburg under the heavens, and in riding in,

2) Cornelius Duplicius von Schepper, formerly in the service of King Christian II of Denmark, then became Carl V's secretary of state.

3) According to Burkhardt: VuläbsiuL, des Kaisers Secretär.

4) Walch added this report to Spalatin, although the Wittenberg and Jena editions only have the heading: "Schrift aus Augsburg gethan, Anno 30. Likewise with the continuation No. 948 and 950.

5) That is, under a carrying sky.

When Her Imperial Majesty came across the Lech. When Her Imperial Majesty came across the Lech River, she had the Lutheran princes summoned to her and requested from Her Electoral and Princely Graces that they not allow preaching in Augsburg from now on. The princes then consulted with each other and, through Margrave Georgen, again briefly explained why their electoral and princely graces could not agree to refrain from preaching; His Majesty again said that His Majesty could not refrain from their request, and thus twice raised the excuse and the reapplication; and the king himself seriously said that Imperial Majesty could not nor would not refrain from preaching in Augsburg. Majesty could not nor would not desist from it. So the Margrave said to Her Imperial Majesty: "Before I want to do it, I will do it again. Majesty: "Before I would deny my God and His Gospel, before I would kneel down here before Your Imperial Majesty, I would not do so. Majesty and have my head cut off. Has thereupon Imperial Majesty said. Majesty said: Not head off, not head off; and again based on her request. The princes have taken it into consideration to give an answer again until the morning, that is, on the true Corpus Christi Day.

2 Early in the morning, the young Duke of Saxony, Margrave George, Landgrave of Anhalt, rode to the Imperial Majesty. Majesty, and the Elector stayed in the hostel. After Imperial Majesty Majesty requested in the evening to go along in the procession, the princes responded to yesterday's request and, for the aforementioned reason, stood by their previous opinion in length, granted longer than two hours, and thus delayed Imperial Majesty so that he could not be allowed to go along in the procession. Majesty was delayed by the fact that his Majesty did not enter the church until after ten beats. Our princes went home, let the emperor hold the procession with other churls and princes. The bishop of Mainz took the sacrament. And if the rulers had been taken away with their servants, not a hundred Augsburgs would have been found to follow the sacrament. And I may well say that in this procession, among all ranks, spiritual and secular, I have not seen a more devout, more chaste person than the imperial majesty. Carrying a burning light like the others, the whole procession went bareheaded, and for the sake of the long procession, lasted until one stroke.

3 After our princes were also ordered by Imperial Majesty to hand over in writings the reason why they refused to go along with the procession. Majesty, because they refused to go along with the procession, that they should hand over in writings the reason why they were troubled to go along; also why they did not want to let up preaching. This therefore

has imperial majesty submitted it to all the changing princes. They all met on Friday in the Cathedral Provostry after noon, and finally formed a committee among themselves, which came to our Princes on Saturday at noon, and most earnestly requested that Imperial Majesty 1) refrain from preaching; for Imperial Majesty desired this not from them alone, but also from the opposite party, with this promise: If all refrained from preaching, then Imperial Majesty wanted to have them do so, not only from them, but also from the opposite party. Majesty requested this not from them alone, but also from the opposite party, with this promise: If all of them refrain from preaching, then Imperial Majesty wants the matter to be settled. Majesty will then take care of the matter and act in accordance with the invitation.

4 Our people have pleaded all their Christian necessity, why they could not consent to it, and because Imperial Majesty has indicated that he is a sovereign of this city. Majesty claims to be a sovereign of this city, and that the decree of the first Imperial Diet at Speier would allow any authority to do so, as it could answer to God and the Imperial Majesty. Majesty, our princes, as those who are of their authority and charge, do not want to put a measure to Imperial Majesty in this; but do not want to refrain from preaching, but have to suffer and bear their Majesty's business. And in this, Brunswick, along with the Archbishop of Mainz, showed itself to be particularly good, more than could have been expected. God grant his grace. But Imperial Majesty Majesty wants to appoint preachers from the imperial authorities, but not from any of the parties, not even the Fabrum. Those whom Imperial Majesty shall ordain shall not do anything. Majesty shall say nothing more than badly the Gospel with the Epistle, according to the bare text, without all interpretation, and conclude with the Confession Prayer 2).

5 This was done, and the emperor was given great thanks with a peaceful heart. Thereupon, on Saturday, His Majesty had the whole city proclaimed by his heralds with several trumpets: that no one should preach in Augsburg under corporal punishment, except those whom His Imperial Majesty has ordered to do so. Majesty has decreed. It is a wild thing here with preaching, for it is full of sacramentalists, and Eisleben has proven himself well against them in his preaching, but has earned badly for them. God grant his grace, there is good hope everywhere.

(6) The Emperor is found inclined to peace and to establish good Christian order, although some great leaders, together with their entire group, are of a different mind and would like to see this game, as they decided at Munich, continue, and the Imperial Majesty has said that they would be glad to do so, if only she could. Majesty, if only she would command, they would be happy.

1) "herein" is missing in the Wittenberg.

2) The Wittenberg and Jena editions have the marginal gloss: "offve Beicht" ("confession prayer").

that they would do what their majesty desired; as they have sufficiently proven with words and deeds. But God has graciously turned it around. Our princes, praise be to God, have been strengthened by His grace and have remained steadfast, not letting fear deter them. God grant His mercy to them. By Monday, they will start the Kingdom Day. May the merciful God send His Holy Spirit.

940 Margrave George of Brandenburg, on behalf of the Protestant princes, presented to the Emperor and stated the reasons why they could not attend the procession, nor could they abolish the sermons.

From Cölestin's dist. ooru. Vol. I, p. 82.

Translated from Latin by Ll. A. Tittel.

Causes why the Protestant princes cannot be at the solemn company on Corpus Christi.

1 Your Imperial Majesty should not be disconcerted as to why we are unable to keep in touch with and be present at such frequent invitations and appointments. For we are minded to briefly recount and properly state the important and obvious reasons we have for this. 1) First of all, we are very humbled to be able to offer Your Imperial Majesty this kindness and hospitality. Majesty this favor and service without neglecting our consciences; however, since 2) Your Majesty's command means that this service must be done without neglecting our consciences. However, since we know that this kind of service is not commanded anywhere in the prophetic and apostolic writings, we cannot in good conscience consent to such a request.

2. Since it is known to all reasonable, learned, and reasonably judging minds, and there is no need for dispute and proof, that the whole and unmutilated use of the true body and blood of Christ was prescribed and instituted by the founder himself in holy scripture, we consider it a burden to our consciences to show, as it were with our applause, that a part of it, which is carried around, namely the body, is in accordance with Christ's commandment and not contrary to it; which is evident from our confession, soon to be presented to Your Majesty. Majesty, which will soon be delivered. For what would that be not only for

A rash carelessness, but even desperate wickedness, insolence and recklessness, holding what is instituted and decreed by human authority higher than God's commands and commandments, and boldly saying that it is a service of God in the church, when it is written, In vain do they serve me with that which men have commanded.

3) We do not mean to strengthen and introduce such ungodly and obvious human doctrines that conflict with God's Word and Christ's commands by our consent; rather, we unanimously declare without hesitation that such unrighteous and ungodly human doctrines (traditions) are to be completely abolished from the church and destroyed, so that the other still healthy and pure members of the church are not infected and stained with the same deadly and harmful poison.

(4) Moreover, we also know well that [the] opposite expressly seeks this and deals with it, as they have also added this declaration that this contact should be a service of God. For they have believed for certain that we would not have so much trust and confidence in God that we would refuse obedience and submission to His Majesty, who has called us so often and so earnestly, as if one did not know that one must obey God more than men. And if, on the other hand, we were obedient to the imperial order, we would not know that we have to obey God more than men. And if, on the other hand, we were to obey the imperial command and approve the observance with our presence, that would serve and contribute greatly to destroying and depressing the reputation of our religion and of the divine word, because we had no hesitation in honoring and confirming the observance and the comedic performance of Corpus Christi with our presence, which obviously conflicts with the word of God and our part of the sermons and church customs, and consequently this would give a beautiful and desirable opportunity to accuse us of a tacit (or secret) recantation in the matter, and to blaspheme us with good causes, about which they would rejoice and exult to the highest, if only they could have such cause and occasion to strike down the prestige of the Gospel and the divine word.

5 For if they had not brought it about by their secret plots and treacherous counsel, Imperial Majesty would not force us to be in the company. Maj. would not force us to be in contact with them, but would leave us free to do so, as with other princes and rulers. What suspicion Imperial Majesty's Majesty's entry increases with, so just Vigilia, the holy evening, before

The people of Augsburg, who had to arrive on the Feast of Corpus Christi and move into Augsburg, thought that the practice, which had been omitted, discontinued and abolished for many years, would be reintroduced, established and confirmed by their presence, since [the] opposite flattered itself with the hope that this practice, which had thus been reestablished, would then remain easy and continue for many hundreds of years, that it would agree with the word of God and evangelical truth or argue with it and destroy it.

6 One can clearly see by whom it has been instigated that Imperial Majesty wants to enter the Holy Evening before Corpus Christi. Majesty wanted to enter the holy evening before the Corpus Christi feast, since they had to toil all day in the hot sun and dust, and the entry had been prolonged and extended into the late night. And that was not enough, there had to be even more trouble and effort. For since one had to get home (to the inn) late, and Imperial Majesty had to take care of the rest. As soon as they got down, they had us summoned to them, above all other things, and earnestly urged us to stop the sermons and to join in the conversation.

Causes why the Elector of Saxony and the princes related to him in the same religion cannot abolish nor stop their preaching.

7 And since, furthermore, Her Imperial Majesty has earnestly demanded that we cease and abolish our sermons. Majesty has earnestly demanded that we should cease and abolish our sermons, I have, by the advice and will of the princes who are related to religion, answered Your Imperial Majesty thus. Majesty thus:

8. 1) That by the grace of God we know and believe without doubt that the doctrine we profess is founded in the prophetic and apostolic Scriptures, and is unanimous with and similar to the creed accepted in the Church.

9. Therefore, we cannot and may not revoke or deny them by silence, unless we would esteem man's commands and commandments higher and more than God's, that we would prefer those to our name's greatest disgrace and eternal ruin of souls, which God would graciously prevent and avert from us.

10. 2) Furthermore, it is more than too well known that our doctrine is neither heretical nor seditious, but has now been spread and propagated throughout the world for many years, and that it is more likely to be respected by the Christian authorities and all estates.

and increase, rather than destroy and diminish; therefore no one will deny that men may improve and learn much a more Christian way of life from it; which we heartily desire.

11. 3) And since at all other imperial congresses, which have now been held several times, our sermons have never been inhibited and forbidden, we must now be justifiably disconcerted as to what moved Your Imperial Majesty to insist so strongly that they be stopped. Majesty's reasons for insisting so strongly and so often that they be stopped. Be that as it may, however, we can easily guess and surmise who is behind it, and by whose counsel and operation (which we leave to God's righteous judgment) all this is being arranged and instigated. Therefore, we religiously related princes, whom we most humbly entrust to Her Majesty's high and most gracious protection, most diligently request that Her Majesty not trouble our consciences with such requests in a matter concerning the honor of the divine name and the salvation of our souls.

941: Margrave George's speech to the emperor on his own behalf.

From Cölestin 1. 6. p. 84.

Translated into German by Ll. A. Tittel.

Most invincible emperor, most gracious lord!

After this has been said by the Elector of Saxony and other Protestant princes on account of 1) urgent necessity, I have also presented my opinion to Your Imperial Majesty. Majesty my opinion and discover it. Your Imperial Majesty. Majesty cannot be ignorant of the services I have rendered to the House of Austria, how faithfully and steadfastly I have at all times looked after and served it, what dangers I have joyfully and bravely endured and assumed for it, so that I have endeavored to show it not only the obedience due to it with the addition of my property and possessions, but also with good and blood, which everyone will bear witness to. Nothing to remember of my ancestors' glorious deeds, faithfulness and zeal, which they performed for His Majesty the King in the Austrian and Hungarian territories. Majesty's ancestors in the Austrian and Hungarian wars. To the same of my ancestors for laudable succession I promise and vow to Your Imperial Majesty. Majesty, that also for the House of Austria and Imperial Majesty, I will assist in the succession. Majesty.

1) "Princes" put by us instead of: "Churfürsten".

I will not lack the right to do so, if only I am not forced to approve in the matter of religion what goes against God and His Word.

All this I ask Your Imperial Majesty. Majesty most humbly to move and signify in mercy, and not to be moved by any slander and allegations of the adversaries to believe them and to be of an unequal mind against me. For in this matter concerning God, I am driven by the unchangeable divine commandment to resist and disobey such commands and desires, no matter how hard and dangerous it may be, because it is written: One must obey God more than men. Therefore, because of the confession of the doctrine, which I know for certain to be the voice of the Son of God and the eternal, unchanging truth, I refuse any danger, even of life, since I hear that such is threatened and decreed for those who accept the true religion.

942: Written reply and apology to the emperor from the Protestant princes and rulers on June 17 that they could not stop preaching.

From the original concept in the Weimar archives, printed in Förstemann's Urkundenbuch, vol. I, p. 283. Also in Chyträus, p. 88; in Müller, p. 538 and in Spalatin's Annals, p. 201. Latin in Cölestin, vol. I, p. 86 and in Chyträus, p. 46. The author is D. Brück.

Most Sublime, Great and Invincible Emperor, Most Gracious Lord! After Your Majesty has given us a farewell today, among other things, that we should hand over our complaint in writings to Your Imperial Majesty. Majesty we should hand over our complaint in writings, so that Your Majesty may hold further council on it 2c. As a most humble consequence of your Imperial Majesty's farewell, Your Majesty has graciously heard from the verbal reports that have been made, which we also inform Your Majesty of and recover with this document, that Your Majesty is graciously pleased with it. Majesty should graciously consider it, if we find that our preachers teach or preach news and that which is unfounded in divine holy scripture and contrary to our holy faith, that we knowingly do not want to tolerate such from them, but want to show ourselves with fair understanding against them. However, we cannot note otherwise than that they alone preach and interpret the holy gospel in a pure and unadulterated manner, just as it is preached and interpreted.

The following is preached and taught by the Fathers, who are to be considered the most proven 1) and credible in the Holy Christian Church, and the Imperial Decree, which was made at the Imperial Diet in Nuremberg in the 23rd year, publicly admits it. This is the public permission of the imperial decree made at the Imperial Diet in Nuremberg in the 23rd year, as it appears to be in the presentation of each opinion and opinion, at the gracious request of Your Majesty. Should such preaching of the holy gospel be set down as if it were an unjust doctrine, and should it be approved by us, it would be terrible, and would also be unaccountable to God the Lord (who does not want His holy word to be bound) as a sin in the Holy Spirit. Thus, as poor sinful human beings, we are also in need of such preaching and proclamation of the divine word to comfort our conscience and to seek help from God in all the needs and concerns that we and every human being encounter daily. For as little as we may need the daily food of the body, so much less can we, or may we, be without the preaching and proclamation of the divine word, since man lives not only in bread, but in all the word that proceeds from the mouth of the Lord; as we have heard from Ew. We have informed Your Royal Governor and Brother, the Royal Dignity of Hungary and Bohemia, our special dear Lord and gracious Lord, together with the commissioners appointed by Your Royal Highness at that time, of the same four years ago, at the Imperial Diet at Speier, which was announced by Your Royal Highness.

(2) And even though it would otherwise be preached here, Her Royal Highness and everyone know that there is a discord in the doctrine; for which reason Her Royal Highness, in addition to other causes, has called this Diet of Her Majesty, with the most gracious and Christian 3) notice that every opinion and opinion will be heard here, and then that which would have been done unjustly on both sides will be stopped. Imperial Diet, with the most gracious and Christian 3) indication that every opinion and opinion should be heard here, and then that which would have been done unjustly on both sides should be put aside and brought to Christian unity.

3. for this reason, Your Royal Highness may graciously consider how we, for the sake of our consciences, may be helped or advised, even if it were otherwise preached, if we were to hear the same preacher alone, we should drop our sermon.

4) We would also, if we were to agree to the discontinuation of our sermon, as we otherwise would not agree with E. K. M. in everything that is outside 4) divine.

1) Spalatin: "beweresten"; Förstemann: "wegersten". The sense is the same.

2) Förstemann: im.

3) Thus Spalatin. Förstemann: "most Christian".

4) So Spalatin. Förstemann: .chnser halb".

We are humbly inclined to comply with the law of the Holy Word of Glory and Honor, thereby compelled, against our conscience, to judge our doctrine to be unjust and the contrary doctrine to be just, before the matter is heard, which is not 1) justified on either side, by virtue of the notice of this Imperial Diet which has already been issued by Your Majesty. For Your Imperial Highness can, from a high imperial intellect, graciously consider the matter. For Your Imperial Majesty can graciously consider that one thing must follow if we 2) discontinue our sermon and hear another sermon, that we are thereby urged in reason and effect to confess that our doctrine, from the fact that it has been discontinued, is wrong, and the other, which we hear and accept on that account, is right.

For what is to be done must, by virtue of Your Imperial Majesty's decree, and according to every man's reason, be unjust at the time. Majesty's decree, and also according to every man's reason, must be unjust at the time, and that which is erected for this reason must be just. And thereafter, as we can well judge and respect, little further action in these most important matters, concerning God our Creator, the soul and salvation, should be estimated necessary, which would then be immediately against often reported to H.K.M.. The latter clearly implies that each one must first be heard, and only then, what is not rightly aligned on both sides, that is, from the other part, as well as from this part, and not from our part alone, must be taken away.

6) For if anyone should want to say to the church that novelty would be taught and preached on our part, which would be burdensome for the faith and also for the sake of annoyance, we have above, and also yesterday in the verbal lecture to the church, informally indicated to the church that it should be found, if our opinion and opinion, according to the letter of the church, is heard here, that before 3) us the true gospel, and as it is also preached by the most proven fathers of the church with the Scriptures, will be preached. 3) that the true gospel, and how the most proven and excellent fathers of the church have preached and interpreted it with the Scriptures, and nothing else, nor newness, is preached before us.

7) And I alone want to shred it, and yet contrary to divine truth and unproven in any way have known that abusive news would be among them: so is E. K. M. also quite blatantly what frightening news, from and unlike the Holy Scripture and the first fathers' teaching, 4) on the other hand, both in doctrines, customs and walk are led, and daily-.

1) Förstemann: "nit"; Spalatin and Walch: "mit".

2) So Spalatin. Förstemann: "man".

3) Thus Förstemann. In the other editions: from.

4) that is, most fruitful, best. Cf. St. Louis edition, vol. XX, 455, ?39 and 457, 8 45.

The whole world and the pious before that time cried out and lamented about it, as they still do every day. In this regard, Your Majesty will be graciously reminded of the noticeable abuses and the number of them presented to Your Majesty at the first Imperial Diet in Worms by the estates, which, together with the other and much more important ones, remain unchanged to this day.

(8) And we indicate this to Your Majesty in the most humble opinion that Your Majesty, as the most illustrious Emperor, must graciously accept from this how unequally the matters are demanded from Your Majesty by the opposing party and are presented against us.

(9) To this end, we truly hope and trust that no one who hears and listens to our preachers and their teaching can or may be offended by it with a conscience. If, however, there were anyone who had received or would receive such annoyance about our preachers' teaching, we would hold them to that effect, as we have also humbly instructed Your Catholic Highness on the previous day, to give every one of them Christian information and reports about their teaching, so that no one should have to complain about them in any way. For it would be a grievous thing in the sight of God Almighty that, for the sake of those who do not desire to be informed and therefore want to be unnecessarily annoyed, the preaching of the holy gospel and the truth of God should be omitted and put down, even though, according to their own rights, the annoyance should give way to the truth and not the truth to the annoyance.

(10) But to what extent we would and would have to offend our neighbor against faith and love, if it should sound from us that we had agreed to discontinue the preaching of the Gospel, and thus had judged our doctrine itself to be wrong, can be easily judged by Your Holiness and everyone else, and how such a thing, for the sake of our conscience, would stand against God, the strict judge; that Your Holiness, as we have the most submissive hope for the same, would not allow us, as a Christian emperor, to be judged in God's judgment and wrath, as we are in the most submissive hope of the same, as a Christian emperor, would not grant us in any way that we should thus throw ourselves into God's judgment and wrath, unproven things, whom we also want to implore for mercy and call upon to graciously protect us from this and all evil.

11 We have also humbly reported to His Holiness that our preachers, after their sermons have been preached, daily exhort the people with the best of diligence to help God in all distress.

We ask him to diligently implore the Church, and especially that he grant grace to His Imperial Highness as his decreed authority, as well as to princes, princes, estates and us, to act in these dwindling troubles for the praise of God, and for Christian peace and right Christian unity at this Imperial Diet. Which exhortations to omit, because God wills and commands that we should call upon Him and ask Him for the aforementioned need, may not be good, nor beneficial to Christendom.

(12) There is also a faithful report from them against some doctrines, which, for the sake of the sacraments, are taught to the people here, because of which they would be quite burdensome and harmful to much improvement (as to hope to God), where our preachers should stand still with the preaching.

(13) If we should agree to such a cessation, our own consciences would and would have to judge us before God, that we would be guilty of the deceived perdition. For this purpose, the conflicting matters have now been discussed for several years, and especially at both imperial congresses at Speier, the doctrine of the Gospel has been preached publicly and morally for us and our friends in such a way that especially now, for the sake of discussion, 1) there should be no hesitation, or, as we have been reproached by the Holy Roman Emperor, no fear of trouble.

14 To all this it is knowingly and on the day that the parting, which was made a year ago at Speier, although we were not able to heal in it for reasons which were indicated there, does not affect us as much as we should now consent to the cessation of the preaching 2) of the holy gospel.

(15) It has been free and unrefused among Your Royal Highness's ancestors, as well as among Your Royal Highnesses themselves, princes and chieftains (for what happened to us at the two next imperial diets held at Speier, that the churches were refused to us for the preaching of the Gospel), that each one may have his preacher preach the divine Word publicly in the church before him, and whoever else has gone to do so.

16 Thus, Your Royal Highness will also have to graciously consider that if Your Royal Highness should decree with us the discontinuation of the sermons in such a way, it would undoubtedly be understood by men as such.

1) Förstemann: "nhu meher disputiren halben"; Spalatin: "um mer disputation halben".

2) Förstemann and Spalatin: "Prediger", probably read from "predigen", which is sermons.

as if E. K. M. wanted to lay down this doctrine on our part, unheard of, and also, according to E. K. M.'s tender, untreated, that we nevertheless granted E. K. M., as our most gracious Lord and Emperor, out of subservience, that such E. K. M., because of Her Majesty's tender, should be able to lay down this doctrine on our part. M., because Her Majesty's letters have been sent out over the whole Empire and beyond, and everyone, whatever his state, stands in consoling hope of God and of E. K. M. for this reason. K. M. that these most important matters will be dealt with here in an orderly manner, in right faith and love, for the investigation of the divine, eternal and everlasting truth; they are also to E. K. M.'s most consoling confidence that E. K. M.'s opinion will not be in any way to have these matters dealt with in any other way than as indicated. And after all this, it is once again addressed to H.K.M., our most gracious Lord, our most humble and most submissive request, as we may and should always most humbly ask, as we have also done the past two days, that E. K. M. may graciously consider and consider this Christian notice and information of ours, given from our rightful, well-meaning hearts, and may graciously spare us the deliberate discontinuation of our preaching, for the sake of faith, love and our conscience, and may not allow Her Majesty to oppose our preachers' preaching, as was previously done at Speier and has been done here until now. In everything else that concerns our body, goods and property, we also want to acknowledge that we owe it to God's word and command to be worthy of all willingness and obedience to His Majesty as the most subservient Elector and Prince of the Kingdom, and to show that we are willing and obedient to His Majesty in all things that concern His Majesty's body and goods, We will not be the last, if God wills it. Actum Augsburg, Friday after Corporis Christi [June 17] Anno 2c. 1530.

E. K. M.

most subservient

Johans, Duke of Saxony and Elector 2c.

George, Margrave of Brandenburg. Ernst, Duke of Brunswick and Lüneburg.

Philip, Landgrave of Hesse. Wolf, Prince of Anhalt.

943 Two concerns regarding the requested refraining from preaching.

The question is whether preaching can be discontinued in good conscience at the request of His Majesty the Emperor. Majesty's request with a clear conscience? About June 16, 1330.

From the original in the Weimar archives, printed in Förstemann, Urkundenbuch, Vol. I, p. 281. In Müller 1. e. p. 546. In content, it agrees sentence for sentence with the third concern communicated in No. 918, and this document seems to us to be the first draft of that concern.

1. M.'s request that the princes and rulers cease their usual sermon, it is considered that the sermon (to be given to K. M., the answer given 1) is to be handed over this night or in the morning) is nevertheless to be continued, on the grounds that K. M. has not yet seriously commanded to refrain from such, but only requested it. Now it is permissible for princes and rulers that their graces often refuse a mediocre request with good fugues, not to mention an unreasonable demand. 2) And it is to be assumed from many circumstances that the Lord's request is more a word of fright than a persistent undertaking, by which one dares to try whether the nail in the wall wants to shake, and one might frighten a hare out of the hedge, so that, whether one commits a small thing in the beginning, confidence and way would be made for the adversary to break in further. Where now their intentions do not extend in the beginning, their hearts will fall away in such a way that they will let their defiance stand henceforth.

2. secondly, that together with the sermon, a public Christian prayer, in which one prays for all the estates of the empire, now assembled at the Imperial Diet, is led, and the same is now most necessary.

But if the church in which the sermon was preached was closed, it is intended that it should not be opened by force, since the electors and princes here in Augsburg have no authority over the churches, but that our most gracious and merciful lords should go back to their hearth, and there have their courtiers recite the Word of God in the appropriate place in the hearth, which, as a householder instructs his household, he himself instructs or teaches.

A Christian prince is obliged to promote the fear of God in his court by listening to Christian preaching.

4 If, however, the King would not stick to the proposed request, but would abolish the sermon in the hostel with a serious mandate: in this case, the consideration has been rejected until the matter actually comes to pass, because it is not possible to fish before the court, and the present actions usually carry the council on their backs by the miraculous instigation of God.

Concerns of Mr. Philip, and reasons why preaching could be stopped for a while. June 18, 1330.

From Cölestin, Vol. I, p. 89. Only on June 18, the emperor forbade both parts to preach, therefore this concern will have to be moved to this day. This does also the 6orx. Lei. vol. II, 111 f.

The first reason for admitting it is that the emperor, since he bequeaths it to both parts, gives no cause for reproach.

2. the other, because he promises to listen to our cause.

3. the third, because a greater good is preferable to a lesser one. If, then, the investigation of our matter were to be interrupted by such obstinate demonstrations, what could come of it?

The fourth cause of N. Agricola: because we have been called here, not to preach; but as the one party, to answer for ourselves, and to give account of our doctrine.

The fifth, because we are not preachers at Augsburg.

944. formula of the prohibition to preach, which the imperial herald had to proclaim publicly. June 18, 1530.

In Müller's History, p. 551 and in the German Seckendorf, p. 1039.

Hear, hear, hear what the Roman Imperial Majesty, our most gracious Lord, has decreed. Majesty, our most gracious Lord, that no preacher here in Augsburg, whoever he may be, shall preach any more, except those whom Her Majesty decrees, avoiding Her Imperial Majesty's highest punishment and disfavor. Majesty's highest punishment and disfavor.

1) No. 942.

2) Förstemann: "to strike off".

945: Luther's letter to Sl. Johann Agricola, in which he praises the fact that the Elector has given way to the authorities, but at the same time opens his thoughts that the Imperial Diet will end badly in terms of reputation. June 30, 1530.

This letter is found in the Ooä. 3on. L. 24. n. toi. 163 and in Aurifaber, vol. Ill, p. 37; subsequently in De Wette, vol. IV, p. 57, also in Buddeus, p. 119. Incomplete in Cölestin, vol. I, p. 92 d, also in Chyträus, p. 40 and in the German edition p. 96, also in Walch. A small piece, German from the Weimar archives, in Müller, p. 556 and in the Leipzig edition, vol. XX, p. 194. We have translated according to De Wette.

Newly translated from the Latin.

Grace and peace in Christ. From the letters and the silence I write to the others who are with you, 1) my dear Agricola. Incidentally, this is my opinion of the Emperor's interdict, by which he forbade all preaching: that our prince did right in recognizing the Lord in a foreign city and did not seek to rule, however much it may seem to be an act of violence. For one must not resist evil [Matt. 5:39], and Christ commanded that one should depart, saying [Matt. 10:23], "If they persecute you in one city, flee into another"; likewise [v. 14], "Come out of the same house." Thus I consider that the prince, since he is not allowed to leave as a member of the emperor's body, nevertheless by his silence fled, as it were, to another city and went out 2) from that house. He can read and honor the word with Naaman the Syrian in the temple Nisroch [2 Kings 19:37. 5:18.], even for himself. But the matter serves as an evil example, of course not to the annoyance, but I assume that from it a similar end of the Diet may come, namely that 3) the emperor asks the prince to renounce the whole doctrine, as he first asked him.

1) On the same day Luther wrote letters to Augsburg to Jonas, Spalatin, Melanchthon and Joh. Brenz, No. 958 and No. 981-983 in this! Volume, also to Duke Johann Friedrich, No. 1180.

2) In Latin, the construction is broken here, and instead of the infinitives and exivisso, the torupora ünita, namely luZit and oxivlt, are placed.

3) Here we have deleted prirunm because it is too much.

But if, when he is asked, he does not want to, then the same interdict against the teaching follows. These are my thoughts. And only then will the real crisis of the kingdom (paroxysmus comitialis) be there, in which the hand of God is to be expected and implored. For it is quite certain that the papists, who have been handed over to the devils, cannot do otherwise than rage. For the blood of Abel presses upon them, and their abominations harden them, so that they cannot live unless they have drunk blood.

Admonish Philip to temper the sacrifice of the crushed spirit, so that he will not finally lack the cost of sacrificing longer. It is indeed a great comfort to know that one is anxious in spirit for the sake of the best cause, for the sake of God Himself, where one cannot doubt that one pleases God like an exceedingly sweet odor, but in things moderation is to be kept. It is sacrifice that is pleasing, not destruction, and God does not want souls to be ruined. This is an addition from the devil. Because hoping for the Emperor's mercy is nothing. I think that the papists have urged the emperor to interrogate the matter, so that, after hearing our defense, they may then do as they please and obtain this pretext, that they have heard us enough, and so that the blasphemy that we are obstinate may be brought against us all the more freely and apparently, since we, having been heard and admonished, have not finally given ear to the emperor. For what should Satan intend otherwise, or what good can we expect from him? Do we not know his thoughts, that he turns everything with false appearances, lies, cunning and guile so that he is beautiful, but Christ is exceedingly ugly? At Augsburg, you certainly do not have to deal with men, but with the gates of hell itself, and that with exceedingly well-equipped and well-practiced, but what is comforting, very angry ones; blinded by this anger, they finally cannot escape that they run against the wisdom of God, and cheat themselves in their prudence. Amen.

It is here with me Caspar Müller 4) with mei-

4) Chancellor of the Count of Mansfeld.

I have been with my brother Jacob, and he has told me what he told you to tell. Therefore, this evil must also be added for us, so that we are plagued everywhere with the abominations of the devil. About this another time. May the Lord Jesus, who sent you all there as his confessors and servants, for whom you also offer your necks, be with you, and give you through his Spirit the testimony of certainty of faith, so that you may know and not doubt that you are his confessors. This faith will make you alive and comfort you, because you are messengers of a great king. These are reliable words, amen. From the desert, last June 1530.

Your Martin Luther.

946 Letter from Elector John to Luther about the abolition of sermons and other matters. June 25, 1530.

This letter is found in the Wittenberg edition (1569), vol. IX, p. 411; in the Jena edition (1566), vol. V, p. 28b; in the Altenburg edition, vol. V, p. 28 and in the Leipzig edition, vol. XX, p. 175. Also in Chyträus, German p. 114; Latin p. 69, and in Cölestin, vol. I, p. 139.

By the Grace of God John, Duke of Saxony and Elector 2c.

To the venerable, highly learned, our dear devotee, Mr. Martin Luther at hand.

1 Our greetings first, venerable and learned one, dear devotee! We know not to leave the state of our affairs, concerning God's word, undisclosed to you in your gracious opinion.

(2) First of all, the Imperial Majesty requested us and our relatives to stop preaching. Majesty, as soon as she had come here to Augsburg and had dismounted from her horse, requested of us and our relatives that we cease preaching; against this we asked Her Majesty most humbly the same evening and also the following day, with the instruction of many good reasons.

We did not receive it, however, but were finally informed that Her Majesty wanted to prohibit preaching on both sides for movable reasons, and to appoint preachers who would preach the gospel loudly and clearly, so that no one would lack nourishment, and that Her Majesty's Royal Dignity of Hungary and Bohemia 2c. Brother, shall also not let the Fabrum preach.

4 The emperor then forbade preaching in the city and proclaimed the ban in all the streets by one of her majesty's servants, who blew two trumpets beforehand. The emperor then had the preaching forbidden in the city and proclaimed this ban in all the streets by one of her majesty's servants, who blew two trumpets beforehand.

(5) Now we are told that the preachers, whom the emperor ordains, commonly say no more than the text of the Gospel; what they teach besides is childish and unskillful. Therefore, our Lord God must remain silent at this Imperial Diet. We know, however, not to blame the pious emperor for this, but rather our enemies and the clergy, who favor the Gospel.

(6) Thus we, together with the other princes and states, who are related to us in the matter, had to agree to surrender our opinion and confession of faith. But our opponents who do not want to surrender it (as we are reported) should be willing to report to the Emperor that they have kept the edict and the faith that their fathers grounded and brought upon them, and that they intend to remain so. If, however, the pope or, in his place, the legate, together with His Majesty, should direct them to a different faith, and that they should accept a new one, they will humbly hear the emperor's objections.

Therefore, on the day of St. John the Baptist, we appeared with our relatives before His Majesty the King of Bohemia, as well as the Electors and the Estates, in a public audience, and offered to present our articles in Latin and German at His Majesty's request, and to read out and hand over the German articles in public.

8 However, we were not able to obtain the public reading in such a way at the request of many subjects. For the king and the opposing party have been most diligent in their efforts. But we have received so much that today His Majesty will hear the same article in His Majesty's palace. Palace. That is why it is arranged so that not many people can be there.

May the Almighty God continue to grant His grace, so that things may be done to His praise and glory. Therefore, you should also pray to Almighty God and call upon Him diligently, as we have no doubt that you will do so without this reminder from us.

(10) And how these things shall further come to pass, we will also make known. For we are graciously inclined toward you and all that is good. Date at Augsburg, June 25, 1530.

947 The articles or the short concept of the Protestant and the opposite doctrine, which the emperor demanded from Phil. Melanchthon, and which Melanchthon handed over to the imperial secretary Valdesius.

xurtis dootriuurn 6ontin6N8 n O. kdilixxo NeiunedIdone eon8Mpta et Iinx. Oarolo V. exdikitn. According to Förstemann, Urkundenbuch, Vol. I, p. 461 f., this writing originally appeared in German in a different external form and was republished by Ströbel under the title: "Phil. Melanchthon's Difference between Protestant and Papist Doctrine, German and Latin. Lehre, deutsch und lat." Nuremberg 1782. octav. Also Förstemann says 1. 6. p. 462: "We are completely satisfied with the most definite certainty that these antitheses cannot have been handed over by Melanchthon to the emperor at Augsburg in 1530."- According to Melanchthon's letter to Camerarius of June 26 (in this volume no. 976), Valdesius had taken a look at the Augsburg Confession before it was handed over.

Translated from the Latin by Ll. A. Tittel.

Preface.

1. Our Lord and Savior Jesus Christ, Son of God, when he hung on the altar of the cross and paid a sufficient ransom to his eternal Father for the whole world's sin, shortly before, in the presence of his mother Mary and the disciple John, before he gave up the spirit, Mariam, his mother, commanded John, and thereby wanted to indicate that he commanded his poor church, which is subject to all contempt and persecution in this world, to protect and guard all men, but especially emperors (rulers).

2. Therefore, all people, especially baptized Christians and those who have been incorporated into the church, who have lived from the world until now and are still alive, should think of themselves as if they were standing under Christ's cross, and look with eyes and most diligently at the wonderful work that is beyond all human wisdom, since the Son of God bears the sin of the whole world and the heavy wrath of His Father, does enough for us, reconciles us with the Father, and opens the door to eternal life for us. We should recognize these high and unspeakable benefits, contemplate them, and praise Him with gratitude; we should also seriously direct all our lives and actions to God's praise and honor in this way, and make it our concern that the healthy, godly, and right doctrine of such high and important things be preserved.

and be propagated to the descendants, so that they also have the opportunity to recognize such benefits and to thank God for them. Therefore, let us preserve and protect the church, in which this doctrine resounds loudly and purely, and God the Father is rightly called upon in the knowledge of His Son, our Lord Jesus Christ, to the best of our ability; which Christ also requires of Petro, when He says: "If you convert once, convert your brothers also [Luc. 22, 32].

For it is well established and true among all people who do not deny God altogether, but have only a spark of true godliness and faith, that every person who has the true knowledge of God, and wants to know or do more than others, must make every effort and endeavor not to live life in silence, like cattle, or to seek the lusts of the flesh only through the temptation and stimulation of the world.The first thing is not to seek the lusts of the flesh, but to devote all diligence and effort to the true knowledge of God, the propagation of pure doctrine and the preservation of the true-believing church.

4. which no doubt, out of the impulse of the spirit, Her Imperial Majesty is now considering and contemplating. Majesty is now well considering and contemplating, for which reason (as can be seen and inferred from many circumstances) she is diligently consulting with learned men, and is concerned with all her might that everything in the church not go through one another, but that the disputes be brought before a legitimate church assembly (synod) and settled by peaceful means, but that the abuses be corrected, and the doctrine of godliness be restored. If we did not gratefully recognize these benefits of Her Imperial Majesty, this zealous effort to settle the disputes in the church, the earnestness and the intention to establish good discipline and to put an end to vicious customs, also to improve the abuses, and heartily thank God for it, we would not only be considered incomprehensible and stupid, but also highly ungrateful and unworthy of the name of man with every right.

5 We therefore beseech God with heartfelt wishes, earnest prayers and supplications of the heart, that He may graciously assist Her Imperial Majesty in her useful and good intentions. Majesty in his godly, useful and good intentions, that he may strengthen them and keep them strong against the marvelous cunning of the devil and the plots of evil men, Amen!

But the matter itself exists, and the greatest need shows and proves that this prayer is most necessary at this wretched and miserable time, and in this very miserable condition.

7 For first of all, he would have to be completely blind who

not see what the devil, as the worst enemy of the human race, endeavors to do; what tricks he uses to prevent the course of the divine word, and how he challenges the true and sound doctrine of God. For he is always bent on, and directs his daily thoughts and endeavors towards, completely exterminating, destroying and exterminating the confessors of the pure doctrine and of the true God, and on the other hand, introducing all kinds of false, ungodly, erroneous, inconsistent doctrines, which have absolutely no basis in Scripture, and causing terrible turmoil and miserable wars in the German nation, and thereby causing destruction, plunder and other mischief and damage.

(8) Such misery, now told and other misery, of which there is no number, Her Imperial Majesty desires to avert and prevent as much as possible by kindness and gentleness, in which she does, in my opinion, a most noble work worthy of eternal remembrance.

(9) For it is incumbent upon their majesty not only not to strengthen or tolerate open idolatry and worship, which obviously conflict with the Word of God, by their authority, and thereby open the door to others and more of the same, but rather, in order not to be guilty of other sins, to forbid, eradicate and remove them from the church.

(10) Thereafter, Her Majesty also acts as a praiseworthy and godly emperor in this, that she, without any regard to person, graciously tries many ways to bring about harmony, and is not ashamed of defending the word of God; for Your Majesty, as well as all men, is especially created for the end that she may rightly recognize and praise God. Majesty, as well as all men, is especially created for the end that she may rightly know, honor, and praise God, and that, as she has already happily and diligently begun, (through her) the doctrine of godliness may be restored and the glory of Christ may be propagated and extended.

11 Since, however, Her Imperial Majesty sent me through her council and secret scribe, Mr. Alphonsus Majesty, through her councilor and secret scribe, Mr. Alphonsus, asked me to draw up a brief outline of both our doctrine and the doctrine of the other side and to have it presented to Her Imperial Majesty. Out of the most humble obedience and courtesy, I have, as briefly as possible, compiled both parts of the doctrine in this document; and I ask in the deepest humility and with a debt of reverence that Her Majesty may most graciously accept, overlook and well consider it, and also conclude, pronounce and judge from it what may serve God's honor and serve and benefit the settlement of the church's disputes. With this I most humbly command myself to their grace.

I. Article.

Of Christ and the Faith.

The teaching and content of the gospel is this: that God, out of unspeakable mercy and goodness, sent His Son, our Lord Jesus Christ, into the world, that He might be completely sufficient for our sin, and take away sin and eternal death, and show us that this is His unchanging will, that sin is forgiven us only through Christ's merit, that we are counted free of it, and declared righteous before God without any merit on our part, and that we have no other reason to believe and think.

Contrast.

Contrary to this, the opposite does not even think of faith, but argues against it, and teaches that one must always doubt whether one has forgiveness of sins and is in grace. Then he mischievously attributes the honor due to Christ's merit to our works, and boldly says that we thereby attain forgiveness of sins and are reconciled to God. This doctrine is not only very detrimental to the death, suffering, and merit of Christ, but also confuses and entangles the conscience in a series of constant and terrible doubts.

II. article.

From the invocation (prayer).

The Gospel teaches that we must call upon God in true and firm faith, not doubting, but believing with certainty that He will hear our prayer.

Contrast.

But the adversaries teach that one must not put all doubt aside in prayer. But they have such distrust in common with the pagans and the Jews. Therefore, it is not easy to see and say how much they differ from paganism and Judaism.

III Article.

Of good works.

The Gospel teaches that these are only good works, pleasing to God, which He commanded to be kept and performed in His Word; e.g., loving God, trusting and believing in Him, loving, confessing, praising and calling upon Him, and thanking Him for the benefits received, diligently practicing and spreading sound and godly doctrine, diligently and gladly attending to our professional work, and according to the Ten Commandments directing all works to God's glory.

Contrast.

The adversaries, however, invent and forge good works and special services for themselves, without God's command, as monasticism, difference of food and clothing, celibacy, and many other quite childish and ridiculous innumerable antics; and go about it so foolishly and impudently that they hold such divine services, instituted and commanded by human will, much higher than what has been ordered by divine command, to the extent that they also call such works excess works 1) and place them above the ministry of the word (or preaching ministry), marital status, worldly offices and domestic life.

IV. Article.

How the works please God.

The Gospel teaches that the good works of the born-again, even if they were imperfect and still had sins attached to them, were pleasing to God, if only they recognized their weakness, rose again in faith, and firmly believed that such works were pleasing to God because of Christ.

Contrast.

The adversaries teach that there is no sin left in the saints, so much so that they can also do excess works and more than the law of God requires. Nevertheless, they always cause man to doubt whether he is in grace. This harmful error, which comes from the pagans, has become so ingrained and prevalent that it can hardly be eradicated.

V. Article.

From invocation of the saints.

The Gospel teaches that we should call upon God alone, who is one in essence and three in persons, God the Father, the Son and the Holy Spirit. Spirit; and that we have no other mediator and intercessor than Jesus Christ, the Son of God, for whose sake God will surely hear our prayer. On the other hand, the gospel of all saints reproves and rejects invocation as ungodly and sinful.

Contrast.

The adversaries teach that one must invoke the saints; and they gloss over and excuse this invocation in many ways. But if one considers the real cause, one will find that it is a pagan idolatry that carries with it a host of abuses that defile the name of God.

1) supererogationis.

VI. article.

On the Use of the Sacrament of the Body and Blood of Christ.

The gospel teaches that the sacrament of the true body and blood of Christ must be administered to the people in public meetings, not that it may be a sacrifice for others, but, according to the words of Christ, to awaken and strengthen the faith, and to remind all of the suffering and death of Christ, by which he reconciled us to the Father. These great benefits of Christ must be appropriated by each one in true faith, believing assuredly that he is incorporated into Christ as a branch or member, washed away by his blood, and cleansed from all sins, and by such highly important things his memory must be awakened and kindled to thanksgiving.

This usage has been completely changed in the Papal Mass and its Canon. This usage has been completely changed and reversed in the papal mass and its regulations (Canon). But since a sacrament, apart from its use, e.g. in sacrifice, silent masses and transference, is not a sacrament, or is considered equal to it, everyone can see how horribly and terribly guilty those are who do not shy away from reversing this order and manner established by Christ in a completely wrong way, and instead introduce idolatrous services and superstitious, ungodly invocation. Moreover, our Lord Jesus Christ has instituted and commanded to take the Sacrament of His Body and Blood whole and unmutilated.

Contrast.

But the pope with his army (or guard) of priests and monks teaches that the sacrament of the altar is a sacrifice, and pretends that it earns (such a sacrifice) forgiveness of sins not only for the one who offers it, but also for all living and dead, and that after and with the mere act (ex opere operato). Therefore, they boldly claim that with such mass stuff they obtain all kinds of good from God for both the living and the dead; and say that the priests' nefariousness does not prevent the good that he asks for through such sacrifice from happening to others. After that, they also want to dispute that a mass said for many is not as useful as if one were said for each person. Moreover, by the playful (and comedic) transference, they have shamefully mutilated and separated the sacrament of the altar; since such ceremonies are not to be considered sacraments without the proper use.

This is one of the most noble abuses, to which Christ points with his fingers, as it were, when he speaks out of Daniel: "It shall come to pass that abomination shall arise in the church, whereby the true worship of God shall be destroyed and cut off. For Christ is the priest who sacrificed himself, through whose once completed sacrifice we are all sanctified, as it is written in Heb. 10:14. Then it is clear from Romans 4:5 that we receive forgiveness of sins through faith, but not through the work of sacrifice.

After that, they are also very lacking in this, that they may only give the laymen (or common persons) one figure, and pretend that it happens that the priest's deeds are held in higher esteem and value.

VII Article.

Of repentance.

The Gospel teaches: one must have an earnest will to recognize and repent of sins, and gives us to fear the wrath of God; also presents the remedy by which we may be helped from such torment, anguish, and terror of conscience; namely, if we believe the promises of the Gospel, and are assured that sins are forgiven and given to us by grace, freely, without any works or merit on our part, in which faith we feel comfort and the grace of the Holy Spirit working in us.

Nor does the gospel require a recounting of all and any sins, but completely rejects and banishes as ungodly all the shameful and unrighteous lies of human satisfaction, which obscure and make worthless the grace of Christ and the faith.

It also instructs us very usefully how to comfort frightened consciences by presenting to us such a doctrine of the counting of lots, by which we are reminded that forgiveness of sins is offered and proclaimed to us through the gospel; and that this doctrine is not to be practiced commonly, but must be specially administered to each one, with the most sweet consolation that forgiveness of sins is announced to us by means of the ministry of preaching, through the doctrine of the gospel. This excellent custom of counting lots, and the most delightful consolations to be taken from it for frightened consciences, has been completely abolished and obscured by the opposite, as can be seen from the contrast.

The Gospel adds that repentance or conversion must be followed by new obedience in all good things.

Actions and customs that God blesses, which works God repays with all kinds of physical goods; as it is written: "Turn to me, and I will turn to you" [Mal. 3, 7.].

Contrast.

The opposing view uses the name, but leaves the matter as it is. But he does not even touch on faith, through which we attain forgiveness of sins, and says: one must doubt; thereby the consciences are plunged into despair. Thus, not only does he punish God with lies and revile Him, but he also persecutes and severely tortures those who preach and inculcate this faith, through which we attain forgiveness of sins, before the people.

They also press and weigh down the consciences with the recital of all sins, and say, in contempt and disdain of the reckoning, that it is of little use unless sufficient satisfaction is added to it.

Then they obscure the true doctrine of repentance even more when they bring self-chosen statutes into the church by their own power and order certain works, thereby boldly claiming that one can do enough for one's sins and thereby acquire salvation from eternal torment.

Which falsifications of the pure doctrine are so many and great that we can be justly excused by all pious people for having separated ourselves from them. But since there are still many greater and more foolish ones, I hope that we will be the more forgiven if we are of a reasonable mind. For since they have obscured the true doctrine of repentance, falsified it, and expelled it from the church, they have brought another, false, lying, and incorrect one into the way. Not to mention that by their fictitious satisfaction they strengthen and increase other innumerable, harmful and horrible errors, such as the mass, monastic life, pilgrimages, indulgences, purgatory and innumerable other antics and superstitious customs, which all serve to disgrace and dishonor God.

VIII. Article.

From the violence of the keys.

The gospel teaches that through the keys we are given power to preach the gospel, to administer the sacraments, and to call to repentance and punish those who are in manifest gross sins, so that they may hear that they are no longer members of Christ, but of the devil, and thus are condemned and rejected.

unless they repent and enter the way of salvation from which they have departed; likewise, to count out those who bear righteous remorse and sorrow for the sins they have committed and repent.

The gospel also teaches this, that by the power of the keys we are not released to order something new in the church, to conquer many countries and to change the ban into a secular regime.

Contrast.

The pope needs the keys to the coat of arms, and desecrates them shamefully. First of all, he arrogates to himself the power that belongs to the church, and teaches that he is set up to be the judge and superintendent of all churches, pastors, bishops and the whole world, in all spiritual and temporal matters. And secondly, that he has power to appoint and order bishops, and to introduce doctrines of men into the church, and to use the ban for temporal government, so that he may take away the power and dominion of the kings whom he wills. All this is in conflict with the Word of God and is thoroughly repugnant.

IX. Article.

Of human statutes.

The gospel forbids the introduction of such services into the church, which are not expressly commanded in the Scriptures. For the audacity, by which human wit wants to create services that God must consider good, is a terrible sin that few recognize and repent of.

Therefore the world, which was always in such darkness, out of blindness carved new and all kinds of saints (or gods) and offered to call them. Similar examples can be found among the pagans, some of whom have chosen Jupiter, others Mars for worship. From which pagan use of our popes and bishops is little distinguished, in that they impose on us the difference that should be kept in food and clothing in the church, enjoin celibacy, establish new orders and rules, approve and defend the worship of images and the invocation of saints, also choose certain fast days. In which customs and statutes it is not merely a matter of considering and contemplating the fact that eating meat or not is not a great matter, but rather it is to be emphasized and highly respected that God does not want, but seriously forbids, to choose and to impose such services on others, which do not have the slightest reason or command in His Word. Therefore, we must consider it certain that such works do not earn us forgiveness of sins.

God abhors all such falsehoods when He says: "In vain do they honor Me with the commandments of men" [Matth. 15:9]. Therefore, those who abhor and abolish such hypocrisy do not sin, but those who support it become a burden to others by deceiving and confusing the simple, who think they are doing God a great service by keeping and performing such things.

Contrast.

The pope, bishops, priests and monks claim and defend such humanly instituted services as those that deserve justification and bring about grace and forgiveness of sins, and say that they are excess works. Yes, whoever does not keep them, they strike him with the ban, call him a rotten member who has fallen away from the church, and banish him as a heretic, a rebel and a spirit of the mob; with which thunderbolts and harsh words they scare the people and force them to do such works forbidden by God.

Such errors, however, adorn and disguise them with human wit and pretend that good order is very necessary for discipline in the church, and one cannot blame that these orders and scales of persons are in it, by which the rulers of the same are distinguished. Moreover, the ceremonies, the difference in food and clothing, and many other things cannot be told now, which they claim to be useful and profitable for good order.

All of this has a fine appearance and seems to be tolerable; but God does not want to take the rule or to prescribe services. Nor can he suffer and tolerate that we, disregarding his word and command, follow our own conceit and opinion, from which, as from a rich spring, all kinds of errors have come and are coming forth. In this we have the example of the Egyptians, who worshipped cats and serpents. For this is where we must finally fall when we abandon the Word of God and begin to keep and embellish the statutes of men. It cannot be unknown to anyone that the timid consciences often could not bear such things.

X. Article.

From the priestly marriage.

The Gospel teaches that no one should be forbidden to marry who is capable of doing so, and that the doctrine which does this is brought about by the devil. Yes, it praises marriage, and testifies that such chastity is the most important thing.

and purity are pleasing to God in the believers; also commands all persons, whoever they are called or whoever they want to be, and in some places also expressly the priests, since it speaks of them, as 1 Cor. 7 and Tit. 1, that they should marry.

Contrast.

The pope, however, has taken away the marriage of the priests against the order set by God, and thus has opened a large window to abominable lecheries and has brought innumerable scoundrels into the world. And although the old church statutes (canones) merely deprived the priests who married of their church goods and pay, the pope was not satisfied with such previously set punishment, but began with his ancestors to exercise greater tyranny over them, so that he killed and cleared away all who took such a stand. These are all abominable sins and the actual characteristics of the Antichrist, of which the prophet Daniel prophesied, saying: "He will despise women [love of women] [Dan. 11,37.]. Thereby the contempt of the marriage state and abominable lusts are indicated.

XI. Article.

Of monastic life and monastic vows.

The monastic vows, as well as everything else in the same state, are precisely contrary to the Gospel and the Law of God. For the monastic state abolishes and annihilates faith by robbing and taking away Christ's glory, and instead ascribes it to human works; claims that human statutes and ordinances in the church are equal to the service of God, drives to sacrifice and invocation of the saints, and prefers this holiness of life, as they call it, far above the works and states ordered and instituted by God, and sets it above them. All this is obviously contrary to the Gospel.

Contrast.

The monks teach: that their vows merit forgiveness of sins and eternal life; in them there is a holiness and perfection that is valid before God, and one can compare them to the state of Elijah and Elisha, the prophets, who taught the word of God among the people, and in great tribulations and persecutions helped to carry the state (or the worldly regime) with their shoulders, and did not deal with the statutes of men; Whereas in the monastic state nothing but lies, idolatry, and a lascivious life is to be found.

XII. Article.

Bon of sin.

The Gospel teaches that not only outward works that conflict with the Law of God are sin, but also inward wickedness; for example, not fearing God rightly, not trusting Him, burning with many and varied unchastity, all of which are forbidden in God's Law and are truly sin.

Contrast.

The adversaries teach that the natural incapacity and inclinations that are against the law of God are not sin. And consequently, they horribly obscure the doctrine of the law, repentance, sin and grace.

XIII Article.

On the Difference between the Law and the Gospel.

It is important to know the difference between the Law and the Gospel, which Paul teaches and describes in Romans 3 and 7 and 2 Corinthians 3. For it gives great light to the word of God to understand this correctly. Namely, the law commands and requires perfect obedience, punishes all men, and remits no sin, and does not take away death where there is no merit.

But the gospel is such a sermon of repentance, which at the same time forgives sins for Christ's sake, without any merit on our part, and thus starts a new and eternal life for us. This high and most consoling article we do not want to deal with here completely.

Contrast.

The opposite one, who has no understanding, talks and talks in all his books about three kinds of laws: the natural, the Jewish and the evangelical, and teaches that all were saved by the law of their time, and that there is no difference between law and gospel. Then he wants to imitate the law of Moses and establishes the same priesthood, ceremonies and sacrifices in the gospel as are found in Moses. And on this foundation the foolish clergy build their mass.

XIV Article.

From pilgrimages.

The Gospel teaches and gives that one must call upon and honor God alone, and does not bind Him to a certain place or time; as Christ speaks Joh. 4, 21. ff, therefore one must bind much less of the saints' power and help to this or that image, because they are not omnipotent.

Contrast.

The adversaries teach that God is more gracious and more powerful in this or that image, which is clearly contrary to God's word, in which the worship of images is seriously forbidden. But the adversaries reject this reason, follow their conceit, attribute a divine power to idols or images, and say that their power is stronger in this or that place. Which idolatry is a manifest impiety, and is nothing else than the pagan custom they used in the worship of their Diana of Ephesus.

XV Article.

From Purgatory.

The gospel teaches that those who die in the Lord are blessed. Likewise, one should not believe in ghosts, and Paul says in Romans 6:7 that those who have died are justified from sin. Therefore, the opposite teaching, that one must do enough for sins in purgatory, is full of shameful lies.

Contrast.

The adversaries teach that one must atone for sins; and on this weak foundation they build purgatory and all the mass stuff. All of which is false and ungodly.

XVI Article.

The Gospel teaches that it is incumbent upon the temporal authorities to punish all people, regardless of their rank or honor, who are afflicted with obvious crimes, and as a member of the church also to abolish all idolatry, and to enjoin and order the true doctrine and worship of God.

Contrast.

But the pope and his army break away from this law and defile his life with all kinds of fornication and lechery. In addition, he arrogates to himself the power to set and decide everything he likes; on the other hand, he denies the kings and princes the right to protest against this, or he does not allow them to pass judgment at all. And that is not enough for him to assert and spread such errors; he also deposes those who punish them from God's word, drives them out and torments them with all torture, and even puts them to death. In this way, he sufficiently demonstrates and clearly shows that he is the servant of the devil, as the father of lies and murderers, and that he has sworn to be his servant.

Therefore, all who ask about the true religion and their own salvation, which they see so desperately evil, will pay no attention to doctrine and commandments, nor will they let their faith rest on them; but rather will eagerly and earnestly care how God may be rightly honored and called upon.

XVII Article.

From the fair.

We call such a sacred custom par excellence the Lord's Supper, 1 Cor. 11, because not only the same words of Paul confirm our opinion, but also the learned antiquity agrees with us in this: in which I find that in former times it was customary that mass was held in all churches, in which the priest might offer such to those who wanted to eat and drink the true body and blood of Christ.

Then we believe that the mass was especially instituted and ordered for this end, that this ceremony is, as it were, the power and support of the public assembly, in which we thank the Son of God, our Lord Jesus Christ, for the whole work and benefit of the redemption and gathering of the Church, and appropriate His promises and merits to ourselves, and certainly believe that God will receive us. Some of the ancients called this custom agapen (love feasts), because this communion was, as it were, a covenant of common love among the pious, and because bread and other offerings for the poor were formerly sacrificed or pooled.

Finally, we do not hold fairs to be like a vain, empty, and ridiculous spectacle, but that in such gatherings the Sacrament of the true Body and Blood of Christ, according to His command or commandment, is acted and dispensed.

Contrast.

The adversaries, however, have brought into the Church a multitude of horrible errors, and have passed off the Mass not only as a sacrifice of thanksgiving or praise, but also as a sacrifice of atonement, saying that it must be offered for the living and the dead, for sins, punishments, atonements, and for other necessities.

And many have written before these times that in the mass there is a sacrifice for the living and the dead, and earns the one who does it and others forgiveness of sins and redemption from the punishments of purgatory, by the mere act (ex opere operato). They have also boldly taught that a bold and unlearned priest can.

By the mere murmuring of the silent mass, not only themselves, but also all others who were standing by, could achieve and acquire all kinds of physical good, such as fresh life, good health, blissful well-being, desirable navigation, rich profits in trade and commerce, victory and happiness in hunting, and the like.

All of which has not the slightest foundation in Scripture, was unknown in the old Catholic Church and orthodox antiquity, and obscures the true doctrine of the faith; therefore it is right for me to reject it and abolish it from the Church.

This is now, most invincible Emperor, Major of the Empire, most gracious Lord, the doctrine and opinion of both parts; and I wish and ask from the bottom of my heart that Your Imperial Majesty may consider them well and devoutly in God. Majesty may well and devoutly consider and contemplate such on both sides in God, and may also finally conclude on which side she will incline and agree.

948 Report on the gift presented to the Emperor's Majesty and on Valdesius's action with Philipp Melanchthon.

This document is the continuation of No. 939 and can be found at the locations indicated there.

On the aforementioned Saturday [June 18], the Chapter of Augsburg received Imperial Majesty and sent their gift; he personally heard it, and ordered the Bishop of Hildesheim with eager eyes that it be noted, to say these words: Imperial Majesty accepts the gift with grace, His Majesty asks, together with his brother, wanted God to give the

Ask the Almighty for him, as a poor sinner, to send his Holy Spirit to instruct and instruct him, so that he may establish a common and Christian order in these great matters and not anger God. If his eyes are open.

Alphonsus, 1) imperial. Majesty Hispan. Alphonsus, the Chancellor of Spain, and Cornelius, had some friendly talks with Philippo, and told him that the Hispanics had been persuaded that the Lutherans should not believe in God, nor in the Holy Trinity, nor in Christ and Mary, so that they thought that if they strangled a Lutheran, they would be doing God a greater service than if they strangled a Turk; Although he talked to them a great deal and explained what he was doing, he obtained nothing, and at last they left their opinion.

On Saturday, Alphonsus sent to Philip, informing him that he had been with the Emperor's Majesty in the morning and had not had a more convenient place and time to speak with his Majesty for a long time, that he had informed the Emperor's Majesty of all the Lutheran articles, and that they believed nothing against the Church. The emperor said: Quid volunt de monachis? And ordered Alphonsus to tell Philip to send a short list to his majesty without any prolixity. That Philippus did so, and therefore also ordered Alphonsus to go to the legate, and to act with him out of it, has also happened, and the shock is greatest everywhere in the mass. So, praise to God, there is good hope. The Emperor wanted to help the cause gladly, God also threw his means to him.

1) Alphonsus is Valdesius. - Cornelius Schopper, formerly in the service of the King of Denmark, now secretary to the Emperor.