Of Vergerius' courtship of the Schmalkaldic Covenanters, and of Pope Pabst's announced but again postponed concilium at Mantua; also of the convent of the Protestants at Schmalkalden, which was set up for this purpose.
1217: Luther's objections to the letter of Elector John Frederick of Saxony as to whether he should allow himself to be questioned further about the answer given to the papal legate two years ago. August 20, 1535.
This concern is found in the Eisleben edition, vol. II, p. 350; in the Altenburger, vol. VI, p. 491; in the Leipziger, vol. XXI, p. 129; in the Erlanger, vol. 55, p. 104 and in De Wette, vol. IV, p. 622.
Grace and peace and my poor Pater uoster. Most Serene, Most Reverend Prince, Most Gracious Lord! I have received E. C. F. G.'s writing together with the copies from the Concilio and have read it diligently, and because E. C. F. G. graciously requests my concern as to whether E. C. F. G. should allow himself to be heard further about the previous answer, given two years ago to Imperial Majesty and Pope Clement's legates, my humble opinion is that in the same answer the matter is sufficiently and Christianly well answered. Although, for my own part, I have no interest in the place where it would be in the whole world, because I cannot yet consider it serious, and whether they were serious, I would have long since deserved that the angry saints would have sickened and burned me. So E. C. F. G., where they would further penetrate the place, will let themselves be heard. I ask and wish that God would let them become so righteous 1) that they would have to undertake a concilium in earnest, which would have to be called free and Christian. But I am here like the unbelieving Thomas, I must put my hands and fingers into the sides and scars, otherwise I do not believe it; but God can do more than that, in the hands of all men.
1) "zorecht" --- angry. It occurs "zorecht" also Lei De Wette, vol. IV, p. 178: "der schwarze zorecht Geselle" (the devil). De Wette reads there: "Schmerze"; here: "rightly".
heart. I hereby command E. C. F. G. in the dear Father, our God's grace and peace, Amen. Friday evening after Assumtionis Mariae [August 20], Anno 1535.
E. C. F. G.
subservient
Martinus Luther, O.
1218: The papal orator Peter Paul Vergerius writes to the Elector John Frederick of Saxony, requesting a safe conduct through his country.
Nov. 4, 1535.
The following five numbers are found in the Eisleben edition, vol. II, p. 351; in the Altenburg, vol. VI, p. 491; and in the Leipzig, vol. XXI, p. 130. This letter is also found in the 6orp. Hot., vol. II, 962 according to Spalatin's manuscript in the Weimar archives.
Most Serene Prince and Lord! The pope has dispatched me to the princes and estates of the empire on account of the concilium, and among others to your electoral grace. For he actually believes that your electoral grace is of the mind and will that it would like the dangerous discord in matters of faith to cease and things to come to good agreement and prosper; for which reason I want to depart from Halle tomorrow and come to Wittenberg.
Since I would not meet Your Most Serene Highness there (for the cry goes that she is not a native), I would first travel to the Elector of Brandenburg, and from there I would deal with Your Highness about the matters on my way back, if perhaps she would come home again at the time I have been ordered. Therefore, I now ask your electoral grace to command yours, as soon as I touch and reach your principality, to give me safe conduct, as long as I make my journey in the same. Which Your Highness will not, in my opinion, deny me.
In view of the fact that, with the approval and protection of both imperial and royal majesty, I am bringing such advertisements and things that are pleasing to God and all pious people, and am coming, as I reported above, the next from there to Hall in Wittenberg. Therefore, your most noble lordship may easily judge at which ends this escort shall be provided for me. Given at Hall, on the fourth day of November in the year 1535?)
1219 News of how Vergerius arrived in Wittenberg on Nov. 6, 1535, and was kept there by princely order, as well as of the conversation he had with Luther the next day.
See No. 1218.
On the Sunday after All Saints' Day [Nov. 7], when the papal embassy arrived in Wittenberg the evening before with 21 horses and a donkey, and was received honestly by the bailiff, and was led into the castle to the inn, Doctor Martinus Luther was summoned to him for a consultation. As soon as Sunday morning, Doctor Luther sent for a barber to barber and adorn him. When the barber arrived, he said, "Mr. D., how is it that you want to be barbered so early? Then D. Luther answered: I should come to the holy father's, the pope's, message, then I must let myself be adorned, so that I seem young, then the legate will think: Oh the devil! is Luther still so young, and has caused so much misfortune, what will he still do? And when Master Heinrich had barbered him, he put on his best clothes and hung his golden jewel on his neck. Then the barber said, "Doctor, that will annoy you. Luther said, "That is why I am doing it. They have annoyed us more than enough, so one must deal with the snakes and foxes. Then the barber answered, "Now, Doctor, go in God's peace, and may the Lord be with you, that you may convert them. Luther said, "I will not do that, but it may well happen that I will read them a good chapter and let them go.
2nd And when Luther had spoken these things, he mounted the chariot, and went to the legate to the castle;
1) Spalatin notes that this letter has no signature.
and when he sat in the chariot, he laughed and said, Behold, there go the German pope and Cardinal Pomeranus, these are God's witnesses and works. So he drove into the castle and let it be known that he was there. From that time he was admitted and received, and he received them again, but not with glorious titles, as papal legates were received in former times.
(3) And among other things they began to speak of a concilium, when Martin Luther said to them, "You are not serious about holding a concilium, it is only your mockery; and even if you were to hold a concilium, you would do nothing but talk about caps, plates, food, drink, and other such foolish things, and about other useless and unnecessary things, since we know beforehand and are certain that it is nothing. But of faith and justification, and of other useful and important things, how believers may stand in one spirit and faith, you do not think to act once; for it would not be for you. We are sure of all things by the Holy Spirit, and must not be conciliated at all, but other poor people, who are oppressed by your tyranny; for you do not know what you believe. Well then, if you feel like it, make one, I will come if God wills, and if I know that you should burn me.
4th Then said the legate, Where, in what city will ye have the concilium? Luther replied, "Wherever you like, be it Mantua, Padua, or Florence, or wherever you like. Then the legate asked: Do you also want to go to Bononia? Lutherus answered: "Where is Bononia? Then said the legate, The pope's. Luther answered: Almighty God, has the Pope also taken this city to himself? yes, I want to come there. The legate said: The pope would not refuse to come here to you in Wittenberg. Says Luther: Well then, let him come here, we would like to see him. Then said the legate, How would ye see him? with an army, or without an army? Luther said, "As he loves it, we will wait for it both ways. Then the legate asks him: Do you also ordain priests? Luther replies: Of course we do, for the pope does not want to ordain or ordain us. And behold, there sits a bishop whom we have ordained, pointing to Doctor Pomeranum.
This and much more they talked with each other, which I have not heard all about. But in sum, D. Mart. Luther told him everything that was in his heart and that the need required, without any shyness, fearlessly, and with great seriousness.
And when the legate sat on the horse, and now wanted to ride away, he said to Doctor Luther: Vide, ut sis instructus ad Concilium. Respondit Lu- therus: Veniam, domine, cum isto collo meo.
1220 Letter of Vergerius from Wittenberg to the Elector John Frederick of Saxony, Nov. 6, 1535, thanking him for the kind exception at Wittenberg.
See No. 1218. This letter is also found in Oorp. Ret., vol. II, 964.
Most Serene Prince and Lord! The pope, who sent me to the most noble princes of the German nation in matters concerning the future concilium, certainly respects that your highness can and may promote this holy trade in various ways. Accordingly, the pope has ordered me to do much with your Highness as may be necessary in this matter. However, since Your Highness is not in her country at the moment, I have planned to meet her on the way, when she returns from Austria, and to inform her of many things that I think she will be pleased to hear.
For this reason I am writing from Wittenberg, where I was accepted by your Highness' servants with the highest honors, for which I give your Highness great thanks, asking with all diligence, as soon as this my writing reaches your Highness, that she indicate and inform me which way and through which cities it will take its way back to Saxony, so that I may dispose of it to your Highness and, as mentioned, meet her on the way; and this document of your Electoral Grace shall be made and ordered to the most illustrious Duke Georgen of Saxony, for there I will await the document of your Highness. In any case, I cordially entrust myself to your most illustrious sovereignty. Given at Wittenberg, on the sixth day of November, anno Domini 1535.
Petrus Paulus Vergerius, Papal. Orator.
1221 Report on what happened between the Elector of Saxony, John Frederick, and the papal orator Vergerius on November 30, 1535 at Prague because of the Concilii.
See No. 1218. Latin also in Oorp. This translation will have been made by Spalatin for the Elector.
A. The papal orator Vergerius' request to the Elector John Frederick, Nov. 30, 1533.
First, the papal orator spoke on this opinion:^) because it happened that he did not meet S. C. F. G. in Saxony, but in Bohemia, he wanted to make his advertisement all the shorter, because [he heard that the prince was too busy to be delayed long and with many things]. 1) It would now be the dear time, long desired and desired, to hold a concilium and such a concilium, which would be Christian, free, common and pure, before our eyes and hands. For we now have such a pope, such a Roman emperor and king, who all have a good desire, will and heart for the concilium. Thus the princes all, with the pope, held nothing higher and more than the promotion of the common good, desired the whole Christian church [salvation], 2) and the honor and praise of Christ JEsu, our dear Lord. For this reason, the pope now sends his messages and messages to the rulers, not for a pretense and mirror fencing, as if he were only posing as if he wanted to hold a concilium, and yet should not mean it, nor have it in mind, but would do it only so that he would keep the people in silence, peace and good obedience; this pope does not think so, as it probably happened before, that after such a request nothing followed.
2 This pope, however, would have been serious about the matter, he would not have dealt with any matter more than with this one; therefore, he wanted to take up the matter in the shortest and closest way, as his electors themselves should recognize.
3 This pope wanted to hold a Christian, free, common and pure concilium. And if one asked from the Malstatt where the concilium should be held, his answer would be that the pope had decided, for many important reasons, to hold the concilium at Mantua and nowhere else. Accordingly, the pope exhorted, desired and asked that his electoral grace, in honor of Christ, would faithfully help to promote the Concilium in question and in the future. If one wanted to know from him why the pope wanted to hold the council in Mantua and not elsewhere, he wanted to indicate the reason.
4 Since the location of the future Council has been announced, it would not be necessary to discuss it at length now. For as one can see in the Con-
1) Inserted by us after the Latin.
2) Inserted by us.
cilio, gathered by the Holy Spirit, it would be well to discuss, speak and act about how, in what form, measure and manner the concilium should be held.
5 Until now, they have always asked for a common, free, Christian, and pure concilium, as reported by the Elector of Saxony 2c. and his relatives in printed articles that pleased him, the papal orator. For they would not have wanted to agree to a binding concilium. Well, such a concilium would now be offered by the pope.
Moreover, neither the pope nor the emperor, kings and princes would not let anything happen to them, but would show themselves most friendly to the promotion and execution of the same. Since the Elector of Saxony alone would not consent to such a concilium, it would be considered as if he did not want to suffer either a free or a binding concilium. The previous pope had eight articles handed over to hold a concilium;
7 This pope, however, does not submit any article. About this, this pope would also not have had any articles put forward, neither for himself nor against him; therefore one has all the less reason to refuse this Concilii. Thus his Elector sees the future Concilium. He would have asked all princes, he would also know the minds and opinions of all princes against the Concilium.
8 The pope would be so highly inclined to hold a concilium that he would certainly leave his own life if he were not to write out and hold the concilium; he also thought that the pope's appointment and description for the concilium would come to his attention. Therefore, his Electorate should now give its Christian heart to the Pope. Therefore, his electors should now prove their Christian heart and mind, which they 1) would have and carry to the Lord Christ. For if his Electoral Grace If His Electoral Grace consents to the Concilium, it would have a more blissful progress. Since his C.F. Gnomes would also oppose it, the council would nevertheless be kept; his C.F. Gnomes would also never be able to atone for it with an eternity and bring it back. And although his churfl. Although his Holy Grace would do nothing at the concilium, our dear Lord Jesus Christ would nevertheless be present and hold forth on it. With the request ultimately, whether his C. F. Gn. would further like to have a report from him, to do the same.
1) "she" put by us instead of "he".
B. Elector Johann Friedrich's response to this.
His Electoral Grace would have heard and listened to the content of the orator's request, which was made by order of the Pope. Now his C. F. Gn. opinion and mind, as has always been the case, that they sincerely desire a common Christian, free and such a council, in which one acts, resolves and judges according to God's Word.
It has been diligently considered, moved, and decided at several imperial congresses that such a concilium, as touched upon, should be held in the German lands, as the congresses of these congresses have brought them to a conclusion, and the Roman Emperor has graciously granted it. Majesty graciously consented. His Elector. His Grace also did not want (as is to be expected) to agree otherwise behind the Electors, Princes and Estates of the Holy Roman Empire. However, what His Electoral Grace His Electors are willing to do for their person (if it is sufficient). have now decided in Vienna against the Roman Imperial Majesty, our allies. Majesty, our most gracious Lord. Since it would also come to a concilio, great necessity would require that his C. F. Grace would provide their kinsmen and scholars with sufficient assurance and escort. For his C. F. Gn. will, mind and opinion would again be, as before, that they desired and wished with all their heart such a council, which would be free, common, Christian, and in which one acted, concluded, recognized and judged according to God's word.
C. The papal orator Vergerius' counter-answer.
To this the papal orator gave this answer: although the princes and estates of the empire had considered at several imperial congresses, and had also decided to make an effort with imperial majesty that the concilium should be held in Germany, it would still not have been decided. For otherwise this or similar decree would have been made: "We set, resolve and decree that the future Council shall be held in Germany. Moreover, the other day he would have had a document from the pope in which he was informed that the Roman Imperial Majesty had already consented. Majesty had already agreed that the Council should be held nowhere but at Mantua; for the Pope could not have obtained from the other kings, princes, and potentates that the Council be held anywhere in German lands.
As far as the escort and insurance were concerned, he thought that they did not need any escort at all.
For Mantua would be the Emperor's, would also be an imperial fief; Milan would be imperial, as well as the county of Tyrol and other sovereignties. For this reason, they would have nothing to fear nor to travel; about this, it would be quite inconvenient for the pope to travel to a concilio in Germany. But if he were to travel to Germania, he would have to go with a large army, which would not be convenient for the German nation. However, he believes that they would easily ask the pope to seek this from the Roman Emperor. Majesty; therefore his request would be to indicate to him in what form, measure and manner the escort and the assurance should be provided and made.
D. Des Churfürsten Johann Friedrich Antwort auf vorhershende Replik.
1. Gn. graciously request, since such things and business have occurred to them that they could not hear him further in person, that he would like to have his Electoral Grace excused. His Electors wish to be excused.
2) Furthermore, it would not be within his C. F.G.'s power to have the place of the Concilii set elsewhere, against and contrary to the previous several imperial conventions, without the prior knowledge of the other Electors, Princes and Estates of the Empire, 1) likewise without the prior knowledge of their co-relatives in the matter of religion; for what his Elector Palatine has done in the matter of religion would not be within his power. Gn. They had already reported the matter to the King's Majesty himself.
In addition, the high necessity would require, as previously reported, that their relatives and scholars be provided with sufficient assurance for a future council, because one would well know what had been done to the people in several councils before. Therefore, one would not only have to have a written escort and assurance, but also guarantees and scourges.
The papal orator then asked to be informed only of the form and measure that he wanted to be assured of for the concilium, and he would order and arrange it for the best; with an attached diligent request that he therefore address my most gracious lord, the Elector of Saxony, only three more words, and give his hand to S. C. F.G., who alone should be Magister Franciscus Vinariensis, because he would have to inform S. C. F.G. of something secretly.C. F.G.'s hand, while only Magister Franciscus Vinariensis should be, because he would have to report something secretly to S. C. F. G., which he wants to do as quickly as possible, and His Lordship cannot endure.
1) So put by us instead of: "to lay up".
When now my most gracious lord came again to the papal orator, the orator said harmlessly so, beside and in hearing Magistri Francisci Vinariensis:
What he now wants to report to S. C. F. G., he would like to do secretly, not only for the sake of S. C. F. G.'s counsel, but also for the sake of those he now has with and beside him.
7 He had received a document from the pope in which it was indicated that the king of France, who had previously urged that the council be held, had also agreed to do so in Mantua. Since such a mighty king would have liked the pope's concern about the place of the future concilium, it is to be hoped that it would be all the more correct and Christian everywhere, before the king of France would bring so many prelates 2c. in his kingdom.
8 Thus the Roman Imperial Majesty had also written to the Pope that they were at one with him for the sake of the concilium. Majesty had also written to the Pope that they were also at one with him in the matter of the Council, where he could also request this from the princes and other princes of the German nation. As he had already received such from all of them; he also knew their minds and opinions, with the exception of S. C. F. Gn. The Roman Imperial and Royal Majesties had also declared themselves against the Pope. Majesty had shown all paternal confidence in the pope to hold a concilium, and had placed this entire order in the pope's good pleasure.
Thirdly, the orator S. C. F. G. did not want to conceal that he had been to Wittenberg and had been accepted and kept there by the bailiff honestly, well and kindly, which he then thanked most diligently against His Lordship. Now he would have asked Doctor Martin Luther to come to him for communion, and talked to him in all sorts of ways, who would have answered him: I am aware that a common, free and Christian council, such as the pope proposes, would be highly necessary; I also desire and wish for this most, not for the sake of ours, who by the grace of God do not need a council at all. For we already have the pure and pure Word of God, and the wholesome, healthy doctrine, even such churches in which the ceremonies are directed, provided and appointed according to God's Word; but on account of the foreign and alien nations, so that this our doctrine may also come to them in this form. Since Luther said this, he, the orator, could not have refrained, as he had not been told.
2) Turin (?) in Savoy.
If he had wanted to remain silent on the way, he would have said to Luther: "Martin Luther, dear, what are you talking about now? see to it that you do not think too much of yourself, for you are a human being and can err. Do you want to be wiser, wiser, more learned and holier than so many councils and holy fathers, so many highly learned people, distributed throughout the world, who also faithfully confess Christ's name and faith?
(10) And truly, said the papal orator, most noble prince, your electoral grace will consider this matter well, and not rely and trust so much on one man, however highly learned he may be, which it does not befit me to judge, for he may err and be deceived. Also, do not doubt that your electoral grace, as the Christian, highly understanding elector, and who means it best with the holy Christian faith and the whole Christian church peace and unity, will consider and regard this well; which I can by no means refrain from your electoral grace, as who means it faithfully with her, that I have held such a conversation and discussion with Luther. In the end, I command myself to your churf. gn. And after a while I have been in the presence of the Roman Emperor. Maj. as the Pabst's skillful one, and will henceforth perhaps be with you longer: so I offer my willing services, not so much for the sake of Your Lordship's person, who does not need my support at Imperial Maj. Maj. than on behalf of your servant, whom I am always willing and able to serve and please.
11 Our most gracious Lord, the Elector of Saxony, has given this answer: First, that His Electoral Grace would gladly have heard Grace would have been pleased to hear his statement of both Imperial and Royal Majesty, and of the King of France's opinion and mind of the Concilii. His Electoral Grace also did not want to cast any doubt on the fact that the Roman Emperor and the Royal Majesty would graciously show themselves in favor of the entire Roman Empire and, above all, of the German nation, and that they would not easily deviate from the opinion that had been thought of and decided upon at several imperial congresses, and that had been graciously approved by the Imperial and Royal Majesty, and that they would not easily deviate from pleasing the Pope without great, necessary and urgent causes.
12 That he had also been well and honestly received and kept at Wittenberg, that his electoral grace was also well pleased. Grace also well pleased.
That he, the orator, had also talked and disputed with Doctor Martin Luther about the Concilio, pleased his electoral grace. grace, and considered it to be that Doctor Martini
Luther's concerns and opinions would be right, good and honest. And even though His Electoral Grace and the other princes and estates of the Holy Roman Empire Grace and the other princes and estates of the Holy Roman Empire, related to it 1) for the sake of religion, have never been shy, and have not yet been shy before the knowledge and judgment, from and according to God's Word and the Holy Scriptures, about the doctrine to which we profess, in matters concerning religion and the holy Christian faith; as can be seen from the answer given by His Electoral Grace and their kinsmen before both Roman Imperial Majesties. Grace and their kinsmen, both of the Roman Emperor's Majesty, and the Pope's orators and deputies, are evidently and obviously sufficient, and are also again required to indicate the causes of their faith to all those who should have them. Likewise, the Elector's grace would still be highly desirous. Grace would still be most eager for a free common concilii 2c., as the papal oratori, the day before, had passed, and now indicated. So respect his electoral grace. grace that a concilium would not be so nearly and very necessary and useful for the sake of ours as for the sake of the foreign nations, so that also in this form and through this means the holy gospel and the comforting word of God's grace might arise and be spread as widely as possible among those who had hitherto concealed it. For our doctrine, by the grace of God, does not need much improvement, justification, knowledge and judgment of the Concilii; for it would not be based on man's delusion and wisdom (which could and might err and be lacking), but on the hard, strong and solid rock of God's Word, which remains forever, which even the infernal gates and power would never be able to overcome.
Finally, his electoral grace would also graciously accept the papal orator's offer. Finally, his electoral grace would also graciously accept the papal orator's offer; his electoral grace would also be willing and willing to recognize it in turn.
1222. the opinion of the papal orator Vergerius, which he sent in writing to the Elector John Frederick at his request. December 1, 1535.
See No. 1218. Latin also in 6orp. This German translation is in the Weimar Archives in Spalatin's manuscript.
1 Most Serene Prince and Lord! Here I want to present the articles concerning the Concilium, which I have offered to Your Electoral Grace in my own person. Grace in my own person.
1) "you" put by us instead of: "in".
I would also like to put it in writing: considered that Your Electoral Grace desires such from me. Grace desires such from me, although it is entirely unnecessary. For my advertisement is pure and brief, and not overwhelmed with any articles; so faithfully does Pope Paul, of the name of the third, mean it, and so eager is he to raise up again the faith in Jesus Christ.
Therefore I have said that His Holiness has completely decided to reject and prevent a common general council, the division in our faith, and the danger and trouble, which has now for a long time been before one's eyes in the future. In doing so, I have made many words and introduced what a special, faithful, constant, conscripted and wise man the pope is, so that everyone may note from this that he will do and carry out everything that he now undertakes to do in the most honest and faithful way.
3. that the pope also considers that the city of Mantua, for 1) many reasons, will be the most convenient for the Concilio, that he will also describe the Concilium shortly.
4. He also said that he did not want to send an article, either to the noble German princes or to the princes of other nations, as had been done in this matter before, but thought it would be much more convenient that a concilium be properly and righteously held when the concilium, assembled in the Holy Spirit according to the Pope's description and request, had already met; for now it is a matter of a concilium being described, appointed and held.
5 Also that His Holiness soon in the beginning of his papacy sent and delivered messages and orators to all Christian princes, also above to the most Sublime Roman, to Hungary and Bohemia King, and all the Holy Roman Empire Princes and other princes and states, which I already touched to advertise to them.
6 About that, too, that the pope would have had the right and power to command and create all this, so that he would have been able to keep it out of his power in this matter (which has always been completely granted to the papacy, and would be granted again), and would not have had the right to declare his mind, will and opinion now through his own orator: so he would have had to do with all of them, and before with the glorious German nation,
1) "from" put by us instead of: "without".
whom he loves with all his heart. Therefore, his search, desire and remembrance, when they would hear such a request and description of the Concilii, directed to the expansion and greater spread of the faith and glory of Jesus Christ, they would gladly and unanimously dispose of in the manned city of Mantua.
7) And if I find and ask anyone who might oppose and oppose for reasons, that I indicate the same reasons why the Council should not be held elsewhere than in Mantua, or in another city in Italy, and before also those in German lands, as some desire; which causes of his electoral grace I also verbally reported, and now unnecessary to recover again.
8. furthermore, I have reported that I have traveled with such an order and advertisement to the most noble roman 2c. King, then to all the princes of the Roman Empire; then also with such an advertisement and order to your princely grace that His Royal Majesty, as the Christian, God-fearing king, would do the best in this matter of his hope everywhere, likewise also the other German princes with whom I have been; although at that time I could not report what would have come from each of them in response.
(9) Of the Most Serene Lord, because in the answer first given to me the occasion required it, I have expressly and clearly said to those of the others; namely, that His Imperial and Christian Majesty, as much as I noted from the Pope's writing, had already consented to hold a concilium at Mantua, which would be no news at all. For Imperial Maj. Majesty also did this three years ago, in addition to the papal orator, through her own orator and deputy, and in this opened his mind and opinion, and indicated that the Emperor, as a constant and prior Christian Emperor, would have no reason at all that he should now be of a different mind in this matter than he was before, indeed, there would be many reasons why he would be of this opinion and mind now, when he had never been of this mind before.
(10) Especially because of so many and ugly Sacramentans, Anabaptists, and other sects that have unholily taken over many German peoples' hearts, from which raving and raging it would be difficult to save and handle some assembly of foreign, pious people who would come to the concilio unarmed, to condemn their ineptitude and godlessness; for it would seem to be a good thing to do so.
Everybody can see that several of them are quite mad and nonsensical.
11 About this I have also said that your electoral graces would do Christian and praiseworthy if they consented to such a thing, indeed, your electoral graces could not well do otherwise than that they consented to it. For after Your Electoral Grace had previously received several articles from Pope Clement the Seventh, the same have replied that they are most eager for a pure and unadulterated concilii.
(12) Your Electoral Grace, however, would complain that a concilium should be held with such articles attached, which would easily unite and entangle the princes. For your kinsmen have thus interpreted the same, which answer now carries about everyone from time to time. But now, I say, you abstain from holding a 1) pure and unadulterated concilium without any articles. Therefore, if Your Electoral Grace did not want to agree to it now, they would give the whole world to understand that they did not want to submit to the Concilii's verdict and judgment, in view of the fact that Your Electoral Grace did not want to agree to a Concilium with articles before, nor to a Concilium without all articles now.
(13) I have also said that those who finally hoped for such a dishonest bargain would have quite vain hope that the pope would send about some articles, not only before the judgment and verdict, but also before the appointment of a council, neither himself nor the papal see, and in matters that have now long since been confirmed by permanent causes. That even you many more would have this vain hope, who hoped that the most noble Roman Emperor Carl, of the name of the Fifth, as the most vigorous protector and handler of the Christian faith, against the Pope's will, or even without his consent, would describe and appoint a concilium for you in German lands (as of you much publicly that you thus desire).
Finally, I have also provided that a conducive council would also be with more fruit and benefit, likewise with your great praise and glory, if your Serenity, invited before the call, would mature in Mantua. The pope has also asked you to do this out of paternal benevolence, for the promotion of the common peace of all Christendom.
1) "one" put by us instead of: "one".
(15) But if Your Lordship would refuse to come to the Concilio (as might happen), His Greatness would not fail to do such a holy work. (as might happen) would refuse to come to the Concilio, his greatness would by no means refrain from such a holy work, and the pope would then rely on the help of our Lord Jesus Christ, whose affairs the pope is in charge of, and also on the approval and help and applause of those whom he knew would stand by him most steadfastly to carry out such a holy work.
16 These are the articles I have spoken about everywhere. And since your Lordships have promised to send me an answer when they have dealt with their fellow relatives in the matters of religion and God's word, of this whole matter, therefore my request is to do this in the most beneficial way possible, and to make me a touched answer to the Roman Royal Majesty, by which I will therefore remain.
17 After Your Electoral Grace had also asked me in this matter. Your Grace, in this action, asked me from whom and what kind of escort and assurance they should have, since they would be traveling in Italy? and thereby avoiding that they might not only desire a written escort and assurance, but also to confirm it with scourges, I will also add the answer I have given to this article: If the Concilium would be in Mantua, because it would be a fief of the Holy Roman Empire and would be on the border of the German Nation (because the nearest cities in Italy are either of the Lord Emperor or of the Venetian dominion, which would hold fast to justice and faith, and would also be friendly to the Lord Emperor), then there would be no danger and no burden to worry about in Mantua. Therefore, no insurance would be needed. However, if someone were to ask for escort and insurance, the Imperial Majesty would give them. Moreover, as far as he is concerned, the pope would not refuse to give ordinary and necessary insurance, which he would like to give out of his power and authority.
May the merciful God alone have so much mercy that your princely grace heartily desires a concilii, as we are to provide for ourselves from many causes; for this matter will soon be settled, and the assurance shall not fail to do so. Given at Prague, on the 1st day of December, in the year of our Lord 1535.
Petrus Paulus Vergerius, Pabst's Paul the Third Orator.
1223 The joint response of the protesting state at the convention in Schmalkalden, which was sent to the papal orator Vergerius. December 21, 1535.
This writing is found in the Eisleben edition, vol. II, p. 357; in the Altenburg, vol. VI, p. 506; in the Leipzig, vol. XXI, p. 137 and in Hortleder, torn. I, lib. I, 6np. 20, p. 87; Latin in the Oorp. Lei, vol. II, 1018.
1. our greeting. The most illustrious, highborn Prince and Lord, Duke John Frederick of Saxony, our cousin, friend and most gracious Lord, has told us what you reported to him at Prague, where you met him approximately; He has also sent us your handwritten document, in which you report that the pope is being summoned to hold a council, but that the council is to be appointed in Italy, and that it has not yet been determined what the form and order of the council should be, and that this belongs entirely to papal authority.
2 Although not all of those who have come here have had orders from the Concilio, for in this hurry no notice of your advertisement may have been given to them, we, the ones described below, have nevertheless considered answering you.
(3) And although an ample answer would have been necessary, for you have thus reported the Concilio, you have also reported several articles, of which we justly complain from our and common Christianity's point of view; nevertheless, since you most favorably desire an answer, we have wanted to briefly and clearly indicate our opinion to you.
First of all, we have often declared our opinion of the Concilium in the Imperial Diet, and in the answer given two years ago to the Imperial and Papal Orators. For we too, for the good of common Christianity and betterment, heartily desire a Christian, free Concilium, which we and other princes and estates in the Empire have requested from Imperial Majesty. Majesty, as they have also considered that such a council would be necessary.
5 We also do not doubt that all God-fearing people wish and desire such a council, which is intended to help Christianity. For it is very painful for pious people that with such unrighteous cruelty in many countries right doctrine and usefulness to the church are suppressed, the members of Christ are horribly torn apart, the ungodly abuses are confirmed.
6. this cruelty does not belong at all to those who are to govern the church; in addition, it will be an eternal destruction and desolation of the church.
where such does not occur through a Christian concilium.
Therefore, if a council has ever been necessary in churches, it is now necessary to change the old abuses and to prevent unjust cruelty, and in the future to provide salvation and welfare for Christianity in a right way.
For this reason we do not want to let ourselves be lacking, but gladly promote the common good; and with all our will we ask to appear in the free and Christian concilium, which is necessary, as it is often discussed and decided at the imperial congresses; and we ask God to grant such a Christian concilium, which serves the glory of Christ and the salvation of the church.
9 As far as the meeting is concerned, of which you have indicated that the Pope has appointed Mantuam, we have no doubt that His Imperial Majesty will graciously comply with the previous decrees and resolutions. Your Majesty will graciously comply with the previous resolutions of the Imperial Diet and with the request that such a council be held in German lands.
(10) For when it is reported to the Elector that it should be unsafe in German lands, and that for this reason one should not speak freely, we hold against it that for this very reason a court should be appointed in the German lands, so that these matters may be heard legally and properly, and that one may speak freely, so that the interrogation is not prevented by parties and force, and pious people are not deterred in speaking, to judge rightly and freely.
II What danger can there be in German lands, since all princes, cities and assemblies are subject and loyally obedient to the emperor alone? In addition, there is a quite praiseworthy regiment in the cities, where protection and protection is honestly given to foreigners.
12 You also report that the pope alone will give an ordinary escort, and that he can receive for his person; how we are to understand this, we have doubts from the previous Conciliar History.
Furthermore, Christianity needs a common, free, Christian council, and we have appealed for such a council.
14 But you report not to speak or act on the form and order of interrogation, and let it be heard that this belongs entirely to papal authority; that is, not to consent to a free concilium.
15 Two years ago, a concilium was promised, but with several articles dangerously attached; now the most important one, namely, from
of the freedom of the concilii, that is, of the form and order of the interrogation, partly dangerously concealed, partly placed on the pope. For you speak thus, that to promote and to hold Concilia belongs solely to papal authority. 1)
Now that the pope has so often condemned our cause, he is publicly our adversary. But where the opponents are to be judges, there can be no free or lawful concilium.
17 For this reason, a free concilium is sought and promised, that is, in which competent, impartial people are elected from all estates by universal suffrage of the emperor, kings, potentates, princes and estates to hear and decide these matters according to God's word.
18 For conciliation is not only to be the judgment of the popes, but also of other people and estates in the church and the holy Scriptures; as the examples of the ancient churches show, in which it can be seen that in conciliation the Christian princes and other Christian honorable people are brought in for questioning. And it is sacrilege and tyranny to raise the Pope's image above the whole church.
For this reason, the Emperor, kings, potentates, princes, and estates, as well as pious, Christian, and honorable people, shall have authority in conciliation, and competent people shall be elected for interrogation, especially in such matters (as also regulated by papal law) in which the vices and errors of the popes are challenged, namely, unrighteous worship and false doctrine.
20 These matters are especially common and concern all of Christendom, and in them kings and princes are obliged to see to it that a lawful hearing is held; as many other bishops have been condemned for their errors by their churches, and some popes by the emperors and the church.
(21) Now it is public that great things are in dispute, of unrighteous doctrine and unrighteous worship, which the pope administers not only with doctrine, but also with cruel commandments; on account of which great cruelty is practiced in obedience to him on those who do not praise such abuses.
22 Therefore it is clear that the pope is our counterpart, and that in this case it is necessary that the church, emperors, kings, princes and estates have understanding and order the interrogation.
For this reason, we ask once again, as before, for a free concilium, that is, in which competent, impartial people are elected from all estates to separate these important matters, which are necessary for the consciences, according to God's Word.
1) No. 1222, § 6.-
What could be cheaper to look for? And this form of interrogation is according to the Gospel and the Church's previous examples.
(25) Where we understand that by this lawful way, and not tyrannically, things are to be done, nothing shall happen to us; and we hope that in such interrogation, by God's grace, the truth will come to light, and the glory of Christ will be praised, and peace and unity of the church will be restored.
26 If a common, free council is not held as mentioned above, we want to have this testified here, that we desire that which is lawfully and generally useful to Christendom, and also manly desirable in all countries.
27 For it is to be considered that if these things are not heard rightly and properly, as reported above, according to God's words, there is reason to fear that there will be greater disruption and unrest in the church.
(28) But as much as there is in us, there shall be no lack in us to promote the common good, peace and unity.
(29) And as we cannot abandon the doctrine that concerns the glory of God (for Christ says [Matt. 10:32], "Whoever confesses me before men, him will I also confess before my heavenly Father"); so in other matters we will show moderation and gentleness, so that it may be felt that we greatly desire common unity. At your request, we do not wish to restrain you on account of ourselves and the common churches. Date at Schmalkalden, December 21, 1535.
By the Grace of God Johann Friedrich, Duke of Saxony and Elector 2c.
Franciscus, Duke of Brunswick and Lüneburg.
Philip, Landgrave of Hesse.
Together with the other princes, counts, lords and estates, related to this answer.
1224 Pope Paul the Third's Bull, with which he announced the Concilium and scheduled it for Mantua, June 2, 1536.
This writing is found together with the following in the Wittenberg edition (1553), vol. IV, p. 427b; in the Eisleben edition, vol. II, p. 388; in the Altenburg edition, vol. VI, p. 1054 and in the Leipzig edition, vol. XXI, p. 143. Also in Hortleder, 1. e. p. 91 and 96. This bull is found in Latin in Lünigs spieib eoel. pari. I, p. 442.
Germanized.
Paul, bishop, a servant of the servants of God, for future remembrance.
1. Having been required by divine providence and providence to care for and govern the Christian army, we have desired nothing more from our hearts, nor asked more diligently of God Almighty, than that we might cleanse His Christian church, which He commanded us, of so many harmful heresies and errors, which have now long since arisen and grown up in it, by the grace and action of the Holy Spirit and by our diligent insight, and also reformed and improved in good morals, restored to its proper state and righteous character, serving God in holiness and righteousness.
(2) Moreover, we are no less concerned that we find and see before our eyes that the Christian congregation, both inwardly, by the antagonism and warfare of Christians among themselves, and outwardly, by the persecution and wicked cunning of unbelievers, is being distressed, daily torn asunder, and weakened.
(3) Because we, out of Christian concern, as befits a shepherd, would gladly counter such evil with timely counsel and help, and for this reason have diligently considered and considered many and various ways and means, we have found none better nor more convenient than this, which the holy people, our forefathers, and indeed the common Christian church itself, have tried and found to be the most salutary in such serious matters, namely, to assemble and hold a common council.
4. Accordingly, when we have stepped into the footsteps of the same saints, and so soon in the beginning of our papacy fully considered and intended to hold such a council (which we had also highly desired before, when we were still in a lesser state), we have not only had such a council publicly heard, but also given it to our beloved sons, Carolo and the Roman Emperor and other Christian emperors, we have not only let our constant mind and will be heard and heard publicly, but have also made it known to our beloved sons, Carolo, the Roman Emperor, and other Christian kings and princes by letters and messages; Now, however, to publicly proclaim such a council (by means of divine help), and subsequently to hold it in a certain time and place, as will be reported hereafter, and to bring it to a good end, finally resolved.
(5) And are hopeful and confident, with God's help, that by such a holy and healing remedy, not only will all heresy and error be eradicated from the Lord's field, and the morals of the Christian community improved, but also
To make a common peace and unity among the believers in Christ, and by a common military campaign under the banner of the holy cross, against the unbelievers, to conquer again our kingdom and lands, which are taken by them; also to make the poor captive people, which are innumerable, free and free again, to convert the unbelievers to our holy Christian faith (by divine grace). So that the whole world, gathered into one flock or sheepfold of the Lord, may live in right faith, hope and love, chastely, righteously and divinely, and then wait to receive the crown of righteousness from God Almighty.
6. Therefore, if we have resolved to hold a common council for the praise and glory of God, and for the salvation, welfare and improvement of His Church, and if we intend to comply with it in our confirmed and constant mind, we proclaim, appoint, command, establish and order in the name of the holy, indivisible Trinity, the Father, the Son and the Holy Spirit, by the power and authority of God Almighty, and of the Holy Apostles Peter and Paul, whom we have on earth, and by the advice and consent of the venerable Cardinals of our brethren of the Holy Roman Church, do ordain an Oecumenicum, universal, common Concilium, in the city of Mantua (which is a safe, convenient, fertile place, full of good houses and dwellings), in the year to be counted 1537, on the 23rd day of the month of May. It is to be held on the 23rd day of the month of May, which is the Wednesday after the holy day of Pentecost, and to be concluded and completed by God's help.
- (7) And hereupon command all and every one, the venerable, our dear brethren, patriarchs, archbishops, bishops, and our beloved sons, abbots, and others of all the churches and monasteries prelates, where they are in the world, in virtue of their taken oath, and holy obedience, and under penalty and penalties imposed by law or custom, or otherwise on those who will not come to common concilio, to appear therein in person.
(8) But to the above-mentioned Roman emperors, kings, dukes, princes, margraves, and others, to whom it is due by right or custom to be in such a council, we exhort by the heartfelt love of the Lord Jesus Christ, that for the sake of peace and unity, welfare and improvement of the Church of God, they may also personally, which we would prefer, or, if they cannot personally, by proper and honest messages, at a convenient time, take part in this holy council.
lium, to be held in the city of Mantua (as reported above).
(9) Which, if they will consider how pleasant and pleasing it will be to us and to all Christendom that they should be personally present in the aforementioned Council, we have no doubt that then both of them, all the other kings and princes who have been announced above, and especially Carolus, the Roman Emperor, and Franciscus, the most Christian king of France, will appear in it in person.
For the said Emperor Carolus, out of special earnestness and love for our holy faith, both in his name, and on account of his brother, the most noble Roman King Ferdinandi, also the princes, and other princes and estates of the Holy Roman Empire, have often vehemently and earnestly requested a common council from our ancestor (of blessed memory), Pope Clement the Seventh.
11. After, however, due to various incidents, swift, heavy trades and wars, and for other important reasons, especially due to the above-mentioned Pope Clement's fatal departure, this holy work and completely inclined Christian mind, which our forefather carried to it, If the above-mentioned Pope Clement's deathly departure prevented this holy work, which our forefather carried to it, from continuing and remained, then we have to write out and keep our advice and concerns about the above-mentioned Council soon in the beginning of our upcoming papacy (as reported above), and then to give it to the above-mentioned of our brothers, the Holy Roman Church Cardinals. The Emperor Carolo was informed of the decision and the declared sentence of the Holy Roman Church Cardinals in their common assembly; he thanked us most sincerely, as our dear son, as befits us.
12 Thus we have also received from the above-mentioned King Francisco, after he had previously sent a completely Christian writing to our much-mentioned ancestor, Pope Clement, and to the holy gathering of the Cardinals, as we have provided ourselves to the most Christian king, an answer that is conformable and in accordance with our mind (concerning the Concilium).
(13) Nevertheless, at the same time we request and admonish the Roman emperors, kings, princes, and others who have been notified, that they take all possible care and take care that all and any persons who have been seated in their kingdoms, lands, and territories, and who are required by law or custom to be present at the common meetings, go and come there in person. Or else, where they have matrimonial and impedimentary powers, which
that they should credibly indicate that they should then be provided with sufficient authority through suitable messages, commanders and orators to attend the council and remain in the city of Mantua until the end of the council. So that through such a stately assembly of the faithful of Christ, what is conducive to God's praise, reformation and improvement of the morals in the church, and the same elevation, and complete eradication of heresy, and all the faithful of Christ's harmony and welfare, also for common military campaign against the unbelievers, may be salutary and blessedly decreed in the same Concilio, by divine grace and help.
(14) In order that all and any of the above may be known to those whom it concerns, and that no one may claim that he has not had knowledge of it, nor that he has good reason to excuse himself (since even this writing would not be safe and without danger to some persons who are here understood to be personally and specially notified and delivered), we desire and command that the present letters, which are now reported, be publicly read by some of our court messengers, or public notaries, in the high church of the chief apostle St. Peter in the city of Rome, and in the church of Lateranensi (where the people are in the habit of hearing the divine office). Peter in the city of Rome, and in the church of Lateranensi (where the people frequently gather to hear the divine office), and thereafter the copies of such letters shall be posted at the two churches now mentioned, and also at the papal gates and doors, and at the front of the campoflor, and shall remain there thus affixed for some time.
15. We also want, if such a posting of this letter is done in such a way, that all and everyone, whom the same concerns, what state or dignity they are, after the end of two months (from the day on which it was proclaimed and posted) to accept the same everywhere in the same way, and be bound thereby, and also give the same perfect undoubted credence, as if this letter or the copy thereof had been executed or signed by an open scribe's hand, and possibly sealed with an ecclesiastical prelate's seal, delivered and delivered to them personally.
(16) Therefore, no man shall be permitted to violate this letter of ours, our proclamation, calling, commandment, writ, order, summons, exhortation and request, will and resolution, or to live with unholy thirst against the same.
But if anyone would presume to do so.
who shall know that he will fall into severe disgrace of God Almighty, and into the holy apostles of Peter and Paul.
Given in Rome at St. Peter's, after the birth of the Lord in 1536, on the other day of the month of June, and of our Papacy in the other year.
I Paul, bishop of the common Christian church, have signed.
Confirma hoc DEus, quod operatus es in nobis, Sanctus Petrus, Sanctus Paulus.
Paul P. P. III
And I
John, Bishop of Öftren, Cardinal Genen sis.
John Dominic, Bishop Portuensis, Cardinal Tranensis.
Bonifacius, Bishop Sabinensis, Cardinal Jpporigen.
Laurentius, Bishop Prenestinus, Cardinal Campegius.
Anthony, priest-cardinal St. Severini. Augustine, Cardinal Perusinus, of the Most Holy Father, the Pope, chamberlain.
Vincentius Carrafa, Cardinal of Neapolis. Andrew, Cardinal Palmerius.
Franciscus, Cardinal St. Crucis. Franciscus, Cardinal Cornelius. Nicolaus, Cardinal Campuanus. Jerome, Cardinal de Ghinuciis?) Jacobus, Cardinal Simoneta.
Caspar, Cardinal Contarenus.
Paul, St. Eustachii Diaconus Cardinalis.
Alexander, S. Mariae in via lata Cardinalis Caesarinus.
John, Cardinal Salmatis.
Nicolaus, Cardinal Rudolphus.
Augustine, St. Adriani Diaconus Cardinalis Trivultius.
Franciscus, Cardinal Pisanus.
Hercules, S. Mariae novae Diaconus Cardinalis.
Nicolaus, St. Theodori Diaconus Cardinalis de Gaddis.
Jerome, Cardinalis de Farnesio, Vicecancellarius.
Guido, Ascanius Sfortia, Cardinal 8th I^lorao. Martinus, St. Mary at Aquirio Diaconus Cardinalis Caracciolus.
Have all signed with their own hand.
Blasius B. Motta.
Visu. Joh. de Fortibus.
1) "Ghinuciis" put by us instead of: "Chinuciis" in the editions. This Jerome is the bishop of Ascoli, whom we have already met in the 15th volume of our edition, Col. 544, § 1; he was Auditor General of the Pope.
In the year following the birth of the Lord 1536, indictione nona, 2) on the Holy Sunday of Pentecost, the fourth day of the month of June, of the Pabstacy of the Most Holy Father in Christ, and of our Lord Paul, by divine providence of the Third, in the other year,
I, John Doliatoris, the court messenger of our most holy father, the pope, have read the papal letters, proclamation, call, command, writ, order, command, summons, exhortation, request, will and decision of the common council, which is to be held in Mantua, according to the same letters, in the church of St. John Lateranensis and in the cathedral of St. Peter in the city of Rome. John Lateranensis, and in the Cathedral of St. Peter in the city of Rome, while masses and other divine offices were being held there, and a large crowd of people were present, read word for word in a loud, audible voice before all the people who were present, as was proper.
Likewise I, John, and next to me Peter Serrano and Peter Gomez, also the court messengers of our most Holy Father the Pope, have posted the above-mentioned papal letters, after they have been publicly read and proclaimed, at the above-mentioned church gate, and thus left them posted for an hour and longer at every church gate, and also let the same copy, against its originals (as is customary), stand there.
On the same day, the above-mentioned, I Johannes Doliatoris, court messenger, and Peter Gomez, after having publicly read and proclaimed the same papal letters, posted them on the gates or doors of the papal registry, and on the front of the campoflor at the time of vespers, and also left them pinned in any place for an hour or more, which copy, as above, is collated with the original (as is usual).
So it is.
John Doliatoris. 1
Thomas Roger, chief court messenger.
1225 Pope Paul III's bull on the reformation of the city and court of Rome, which he ordered a committee of cardinals and bishops to issue. Sept. 23, 1536.
See No. 1224.
Germanized.
2) In the Wittenberg incorrect: "noua".
Paul, bishop, a servant of the servants of God, for future remembrance.
The most high God therefore let his only begotten Son take on our flesh, also united divine and human nature in one person, so that in virtue of such unspeakable union not only the fall of Ade would be restored, but that also his holy church would be promoted by it, and that the same limbs would be connected among themselves by a very firm bond of love, and so that the Christian people might attain peace in unity, salvation in the power of the spirit, and eternal glory in a firm bond of love. Therefore we (to whom the merciful, though unworthy, in his stead on earth, out of mild kindness, commanded the care and government of his church) have wished to execute such a command usefully and blessedly, and to help that this church, which is one body of Christ, may duly serve its head, our Beatificator; as we then desire that it may be sanctified and cleansed from all stain.
(2) Therefore, because of grave concerns, moving causes of great importance, concerning the present state of the Church and the Apostolic See at Rome, and the complete eradication of the poisonous, pestilential Lutheran heresy, and other heresies, we have resolved to proclaim and hold a Concilium. And for this cause we have sent our own stately embassy to the Christian kings, princes and potentates.
3. But since such a grave matter cannot soon be brought to an end, in the meantime, while we are engaged in this business, we have also undertaken to reform the holy city of Rome (which is the head and chief of all Christendom, from which all other Christians are to learn good manners and godly good behavior), and to sweep the court of Rome, and its officers, from all abuses, vices, and evil, shameful habits; So that when we have cleansed our own house, we may the more easily sweep the others, and order and arrange all that is therein for the honor and praise of them.
(4) But since human nature is frail and imperfect, so that we ourselves cannot manage this important matter, and at the same time other matters and business in the city and court of Rome, we have appointed some of our brothers, Cardinals, whom the Most High God has ordained to help us in our care and office, to carry out such necessary tasks.
and salutary works and burdens beside us. For this reason, we have called the venerable, our dear brother John, Bishop of Ostia, Sene, and our beloved sons, Antonium, Priest-Cardinal of St. Mary, on the other side of the Tiber, de St. Severino, and Hieronymum, Priest-Cardinal of St. Balbinä, de Ghinutiis, and Jacobum, Priest-Cardinal of St. Cyriaci in Thermis Simonetam, also Paulum, DiaconCardinal St. Eustachii (all these are Cardinals of the Holy Roman Church), and to whom the worthy, our dear brothers, Christophorum Cassaneum, Nicolaum Nuivosicum, and Petrum Aquensem, all three Bishops, residing in the Court of Rome, ordered and set as Reformers of the City and Court of Rome by our apostolic power and command, order and set the same in virtue of this Bull. We also hereby give the above-named and the greater part of the same free, full authority and power to reform, change and improve all things and everything in particular that they find necessary in the reported court of Rome, both in spiritual and secular matters, and to order, provide and decree everything that will be useful, necessary and convenient for this office and matters. They also hereby give them further power and authority, in everything that they will order or reform, to punish the objectors by banishment and excommunication, latae sententiae, by stunting, withholding of the annual pensions and interest, by depriving and disposing of their ecclesiastical offices and fiefdoms, or other penalties and punishments, and to keep those who resist in obedience by all other penalties, penalties and ways of the law, and to call upon secular help and brachium seculare over the same, if necessary.
5. and hereby command all and any persons, especially those who abstain in Rome, whatever their dignity, rank, degree, order or being, ecclesiastical or secular, to be obedient and obedient to the reported Reformatoribus in all and any matters, especially those which they will create and command in such reformation, with the above-mentioned serious, ecclesiastical ban and secular punishments (as the Reformatores will make such punishments). And hereby command the common Auditori Curiae, Camerä apostolicä, and also the Gubernator of the city of Rome, and the Vicario in Spiritualibus, as such will be our officials at any time, that they assist the reported reformers to order, to execute and to carry out the aforementioned command, if they are required.
1916 Erl. (2.) 2ö, 1SS ff. Section 2 Schmalkaldic Articles. No. 1225 f. W. XVI, 2325 s. 1917
with all favor and encouragement, and shall do due sleeve.
6. And we do not wish to prevent any privilege, liberty, apostolic worship, such as that reported by the Court of Rome to officials, their colleges or offices in their appointment or direction, or any other persons, whatever their dignity, rank or nature may be or be, by us or by the reported See of Rome, in general or in particular, as to form or substance, with the expression of certain special decrees or clauses, which have been or may be made, and whether they have been confirmed or negated once, twice or several times. For all of these in measure, as if we had expressed their entire content and tenor word for word and clearly here, we hereby wish, as far as the above-mentioned reformation is concerned, to have them expressed and expressis, and to have repealed and revoked them everywhere, as far as this matter is concerned, so that no one can or may protect himself with them, or with anything contrary to this bull.
7. and all men are hereby forbidden to violate this bull of our statute, order, appointment, commandment, creation, serious prohibition, our will and the above-mentioned abrogation of privileges, or to oppose the same by defiant audacity or outrage. But if anyone should dare to do so, let him know that he will fall into the disfavor of Almighty God and of the Holy Apostles Peter and Paul. Given in Rome at St. Marcus, Anno of the Nativity of Christ 1536, on the 23rd day of the month of September, in the first year of our Papacy.
B. Motta.
The above-mentioned Bulla of the Reformation is written and publicly posted at Rome, in Cancellaria apostolica, on Friday, the 27th day of August, in the year and under the Papacy, as reported above.
Fe Gesis, Electus Tudertinensis custos.