Of the Convertions at Frankfurt, Schmalkalden and Hagenau.
1288 Some legal scholars and theologians in Wittenberg, especially Luther's, have concerns about the counter-defense that the Elector of Saxony had drawn up before his departure for the Convention in Frankfurt.
See St. Louis edition, vol.X, 558 ff.
1289. D. Martin Luther's exhortation to all Protestant pastors to pray diligently that God will avert the danger coming from the Turks and Papists. February 1539.
This circular letter is found in the Wittenberg edition (1559), vol. XII, p. 222b; in the Jena edition (1568), vol.VII, p.283; in the Altenburg edition, vol.VII, p.307; in the Leipzig edition, vol. XXI, p. 306; in the Erlangen edition, vol. 55, p. 221 and in De Wette, vol. V, p. 168. The time determination is according to Seckendorf, nist. Imtb., lib. III^p. 253a, § 77 added.
To all pastors in Christ who love the Gospel, D. Martin
Luther.
1.. Grace and peace etc. Until now, we have been misled by so many new newspapers and cries of the Turk's attack that we almost do not know what to believe. And may the wrath of God be nearer to us than we think, and the Turk then overtake us, when we would be safest, and, like the wolf, would live without worry, as happened in the time of King Ludewig: so that I can see that the best defense now is that we arm ourselves with prayers against him, so that God Himself may
would graciously steward and control such ruthlessness, forgiving us our sins, which are great and many, in honor of his holy name.
(2) Moreover, the papists have long had in mind to cause a disaster in German lands, cannot stop it, rage the longer the more, and would have liked to do it now in the past summer, when God would not have been particularly in favor of it; and they are so blind to the state that they do not realize that the beginning might be with them, but the cessation not with them, but might have to go down with them. For I have no concern (where God does not want to do a miraculous plague) that they should carry out their intention, for that is too far away; but I am concerned that where they start and our part has to defend itself (as they are obliged to do, and I will also advise confidently that one should not be afraid of such evil consciences and damned things anywhere, and throw oneself among them as among mad dogs): then such a war would result, which could not cease until Germany would be basically ruined.
Because our sins in both parts are very mature, great and strong, there with lies, blaspheming God, violence, murder, pursuing innocent blood, etc., but here with ingratitude, contempt of divine word, avarice and much willfulness, my great concern is that God, through His all too attempted wrath, would let one, or perhaps both, of these two rods pass over us Germans one day. For this reason, I am making an amicable request to all pastors (so that I may do my part) to faithfully admonish their people, and to diligently help them to overcome these
two rods of God, so that they may fear and become more devout. For it is not a joke, and I am afraid of our sins, nor do I like to be a prophet, for what I prophesy tends to come true.
4. On the other hand, that they also wanted to ask and call upon God with earnestness, because it cannot be otherwise than that Germany must pay God once for a foolishness, because there wants to be no measure of sin, but more and more and more angry, that His divine mercy will send us home with another rod, be it pestilence or any other, so that the principalities, estates and regiments may remain, and not let the Turks attack us so safely and sleepily, but much less let us eat and clean up among ourselves through the papists' ravages. Truly, it is time and need to ask. For the devil does not sleep, the Turk does not delay, the papists do not rest; there is no hope that they should turn their thirst for blood, they do not lack will, anger, goods and money, but at the beginning they have everything enough, without God not having given them enough courage nor fists; otherwise Germany would have been drowned in blood long ago, as the pope and his have threatened us.
Since in this there is neither human counsel nor power to ward off such bloodhounds, but God alone must ward them off, as he has done until now: so be pious and ask whoever can, that God will not remove his hand and let us be tamed 1) according to the merit of our grave sins on both sides. The papists do not pray, cannot pray because of their thirst for blood, do not see their thorough destruction, cannot see it because of blindness, wickedness, hope and wealth: So let us be pious and courageous and pray, who see and pray by God's grace; so we know that we are certainly heard, as we have experienced until now, what great thing our prayer has done, so that no blasphemous pope can notice, as it is written: Tollatur impius, ne videat gloriam Dei.
1) "to tame" - to control and rule. Cf. St. Louis edition, vol. VII, 1785, p 19.
1290. D. Mart. Luther's letter to Melanchthon in Frankfurt. March 2, 1539.
This letter is found from 4. H. a gsslsn Oslieias sxist., p. 1 at Strobel-Ranner, p. 20; from Aurifaber's unprinted collection, toi. 270 in Schütze, vol. Ill, p. 193 and in De Wette, vol. V, p. 170.
Newly translated from the Latin.
To the highly famous man, Mr. Philipp Melanchthon, the faithful and sincere servant of Christ, his exceedingly dear brother in the Lord.
Grace and peace in Christ! Today I received your letter and that of Myconius, my dear Philip, and heard with joy 2) that the unanimity of ours is firm. We pray for you that the Lord will give you the spirit of counsel and knowledge against the thoughts of Satan. There is great expectation as to what the outcome will be for you, and we assume from your great silence that the crisis is very severe.
The Antinomians have also begun to rage in Saalfeld. The council has requested me as arbitrator, and wants to order that the disputants, Aquila and the Diaconus, come here; I have transferred the matter to Justus Menius 3). Nor does M. Heinrich Harn pursue the matter casually with Margrave Johannes, as a fervent disciple of this our newt, 4) who has boasted: "I mean, those at Wittenberg have gotten a lector who will teach them the Dialecticam." Behold the eagerness to harm in such great evangelists! Christ tread Satan under our feet, amen.
Κόλας 5) again has a triumph davon-
2) Instead of Isetis in De Wette, we have assumed lustus with Seelen, who, as Walch says, published this letter from the autograph.
3) as visitator of the Thuringian district (De Wette, vol.V, p. 165).
4) LtsIIionis. Thus, Elder. Joh. Agricola is called. See Tischreden, cap. 37, 8 60 and H 56, St. Louis edition, vol. XXII, 1047 and 1044. In both places also Ll. Hain is mentioned.
5) This refers to the highwayman Kohlhase. Compare also Luther's letter to Kohlhase of 8 Dec. 1534 (in the editions: "Au einen Ungenannten"), Walch, old edition, vol.XXI, 373 and De Wette, vol.IV, p. 567.
carried, since he caught a certain rich miller and led him away. Since we learned of the matter late, we bravely made a sally into a neighboring field not far from our walls, and, as befits painted Christopher and wooden George, terrified the clouds and stars with several shots 1). The enemy, which is a manifest disloyalty, is cherished in the marrow. For he has been seen by our Schirlenz and by Schott in Brandenburg. Also 2) the magistrate himself has warned the Unfern that Kohlhase is in the city, but if they want to be marchisare, they will say: We were joking as if we wanted to frighten you. But we command here in the meantime that the wood (namely the trees) be dragged into the city, lest by night a bridge be made of it over the little ditches. "We are vain" people like Hector and Achilles and fear no one, even if we are alone and without enemies. I believe it is true what Mezentius 3) wrote. For it is certain that he traveled through our Grimma, and in the middle of the market, in broad daylight with his face uncovered, so that he was recognized by many, with fifteen horses either to Dresden or from Dresden. When this was reported to our wooden George, they are said to have replied that they would have prevented it if they had known. And a certain great man of Dresden had said in Grimma that he was surprised that our prince suffered such a hopeful insult from this Mezentius. But it is obvious that we are attacked by Satan with disloyalty at home and abroad. The nobility wants to be a prince and to oppress the princes, so that everything is in turmoil.
But lovely and beautiful is that which is written to you about your daughter Hannah 4) who hastened to bear second daughters, but did not know,
1) 86loppis is actually the sound produced by hitting the inflated jaws,
2 Instead of 6te. at De Wette we anommm with Schütze and Aurifaber etiam.
3) This is the name of Duke Heinrich von Braunschweig, who was suspected of supporting the Kohlhase. VirA. lik. VII, v. 648: Lontvmptor Oivum MsL6Miu8 sder Gottesverächter Mezentius).
4) See St. Louis edition, vol. XV, 2577, note 6.
that she was pregnant until she was close to giving birth. We all laughed heartily with joy and thanksgiving to God. You will see from your Magdalene's letter that your house is in good health. With these and other innumerable benefits of God we comfort ourselves against so many shameful disgraces and rages of the devil and of men. Farewell in Christ and greet D. Brück and Sturm. I have resumed the lecture on Genesis today, in my so varying health. For theology lies low and is powerless (friget), because of your and Pomer's absence, and because I am ill. D. Justus [Jonas], who has gone for a drive, is not at home. D. Caspar [Cruciger] is the only theologian at this time. March 2, 1539.
Your Martin Luther.
1291 Melanchthon's letter to Joh. Brenz from the Convention at Frankfurt. Frankfurt, March 13, 1539.
From Melanchthon's lid. epist., ImZck. Lat. 1647 sxVU8O, and in the Oorx. Itsk., vol. ill, 646.
Translated from the Latin by Ll. Aug. Tittcl.
(1) I hold that the history of the meeting be signed over to you by yours who are here, and you will also receive it from me when it goes off quietly. For so far one has held council from alliances (or unions). And it is going slowly; the cause of this is not only in [the] stars, since three planets are in decline, but even more in the negligence and sluggishness of the peacemakers, as well as the imperial envoy's wrong mind. The imperial envoy's wrong mind, who first knew how to speak beautifully, but who deals with evil things in his heart. Nothing more than this has happened in the whole month: Our people have drafted some points of a peace, so that the tyrants of an amphictyonic court are prevented from inflicting any harm not only on the confederates, but also on other states, if they accept the divine doctrine or still want to accept it in the future. The envoy and the peacemakers answered in an unequal way; for the envoy's answer is an accusation (or vituperation) that gives no hope at all for peace. The
Friedemacher's opinion is probably more lenient, but it is unlikely to satisfy the envoy's defiance. It has almost come to the point that, as Caesar once said, the matter no longer depends on votes but on arms. And although I am frightened by this when I think of the important and great matter, I am sometimes surprised that our people, who are so provoked and embittered, are not more violently angry.
Because I have nothing to do here, I made three speeches a long time ago: the first, that it is right and just to make an emergency defense and to repel violence; the second, that righteous people who are under the rule of our enemies cannot wage war against us; the third, that all pious and righteous people are entitled to stand by us. I have compiled these matters in such a way that, if it were necessary, we would have them immediately at hand.
(3) Many have argued here about self-defense: whether it can be used against the emperor? Two years ago, after careful consideration and counsel, we concluded with Luther that it was right and just. I have also seen the opinion of Urban Regius on the very blow, which, however, directs the matter to our high school.
I ask that you also write something and send it to us. We have written the sentence: The gospel does not abrogate the natural or common law, therefore it permits lawful defense against like persons, and also against tyrants etc. Be well. Frankfurt, March 13, 1539.
1292: Settlement between Emperor Carl V and King Ferdinand on the one hand, and the Augsburg Confessors on the other, concerning a peaceful decency in faith and religion. Agreed at Frankfurt am Main, April 19, 1539.
This document is found in Hortleder, torn. I, lid. I, ch. 32, p. 130; in Lünig's Reichs-Archiv, pari, xan. eont. I, p. 635 and in Dumont's eorps ckipl., tom. IV, pari. II, p. 187.
By the grace of God, we Ludwig, Count Palatine of the Rhine, Duke of Bavaria; and we, by the same grace of God, Joachim, Margrave of Brandenburg, Szczecin, Pomerania, the Cassubians and the Wends, and in Silesia at Great Duke, Burgrave of Nuremberg and Prince of Rügen, Archduke and Archemperor of the Holy Roman Empire,
both Electors: confess and publicly announce with this letter: When out of the Nuremberg Peace, which has been established in the 32nd year of the lesser number, a misunderstanding occurred, and the most noble, most powerful Prince and Lord, Lord Carl, Roman Emperor, at all times Major of the Empire, in Germania, Hispania, both Sicily, Jerusalem, Hungary, Dalmatia, Croatia King, Archduke of Austria, Burgundy, Brabant, Count of Habsburg, Flanders and Tyrol etc., Our most gracious Lord, out of special imperial, paternal, mild graces and kindness, at the friendly, humble intercession of the Roman Royal Maj, our most gracious Lord, and our now reported Electors, as the negotiators, in most gracious consideration of these arduous, painful and miserable runs and highest due distress of the Holy Roman Empire of the German Nation and of all Christendom, so that once the quite disadvantageous discord of our holy religion may be brought into Christian unity and settlement, the careful distrust between the estates of the Holy Roman Empire may be settled, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love, love. The result will be that the careful distrust between the estates of the Holy Empire will be removed, love, peace, tranquility and unity will be planted in it, the cruel enemy of Christianity, the Turk, will be resisted persistently, bravely and earnestly, and thus, for once, both the consciences and the wretched Christian blood, into which the tyrannical enemy has been cruelly raging for a long time without any fruitful resistance, will be saved, and especially, in order that a Christian, friendly discussion of religion may be more easily achieved, granted and permitted that this day be appointed here, and that it be acted upon by us by proper means and other ways, and for this reason the Reverend Prince, Mr. Johannsen, elected Archbishop of Lunden, Postulary of Costanz and Bishop of Roßschilten, Sr. Imperial. Maj. Oratorem generalem in German lands, with full power, and the Roman Ton. Majesty the subsequently described Sr. Majesty's decreed councillors and commissars.
2. that we have therefore, by our diligent and earnest negotiation, agreed, resolved and passed, as follows:
3 First of all, the Roman Emperor wants to take away such distrust. Majesty, in order to remove such mistrust, and so that the above-mentioned Christian discussion may be more easily achieved, also out of imperial benevolence, wants to grant those who are now related to the Augsburg Confession and the same religion a peace and peace of mind for fifteen months. to those who are now related to the Augsburg Confession and the same religion, a peace and decency for fifteen months, to begin in the future after the date of this letter prima maji, and to assure by letter that those who are now related to the Augsburg Confession and the same religion will be allowed to continue to live in the Augsburg Confession for fifteen months.
The people who are now related to the Augsburg Confession and the same religion should not, in the meantime, be subjected to any kind of decency, rape, war, or any other troublesome practices against them on account of their religion.
(4) On the other hand, the above-mentioned peace agreement, made at Nuremberg, as well as the imperial mandate, issued at Regensburg, shall nevertheless remain uninjured in its substance with powers and dignities for the time of the prescribed agreement now made. And if, in the same time of the decree, the settlement of the religious matters (since God is for!) did not take place, nor was finally decided: nevertheless, the same Nuremberg Peace Decree and the above-mentioned Regensburg Mandate, after the end of the time of the decree, against those who are related to the Augsburg Confession and the same religion, shall not be abrogated, but shall last until the next Imperial Diet or common Imperial Assembly, according to its letter. In the event, however, that an Imperial Diet is held in the meantime, before the end of the protest, the Nuremberg Peace Treaty and Regensburg Mandate, as mentioned above, shall not be abrogated thereby, but shall continue to exist and remain in effect until the next Imperial Diet or Imperial Assembly held after the end of this protest, in accordance with the same Peace Treaty, as mentioned above, and shall be published together with this protest.
(5) All proceedings against them in the matters handed over here shall also be suspended by the Imperial Majesty, but by grace and for the sake of peace, in the Imperial Chamber and other courts. Chamber and other courts, such as those of Minden, shall be suspended in the meantime and during the Nuremberg peace, as reported above, and no proceedings shall be taken against them in such matters.
(6) And if anyone of the above-mentioned part, who are now related to the Augsburg Confession and the same religion, were to continue to be subjected to judicial proceedings and to be charged with such matters in the time of the above-mentioned grievance and the Nuremberg Peace Treaty, these proceedings shall, according to the Clauses of the Decreti Irritantis, be included in the Nuremberg Royal Peace Treaty. The same proceedings shall, according to the clauses decreti irritantis, be incorporated in the Nuremberg royal peace treaty, and shall be cassated and destroyed now as then and then as now. The court shall also be empowered to specially assassinate and destroy the property by the Imperial Majesty at the request of the party complained against.
7. it shall also be against those who follow the Augsburg
Confession and the same religion are now related, commonly and especially in the meantime of the above-mentioned decency and the ongoing Nuremberg peace (as reported above) the exception of their religion and faith, that they are therefore neither used nor admitted in rights, but, regardless of the same exception, the right is granted to them.
8 On the other hand, those who are members of the Augsburg Confession and of the same religion shall not, for the sake of religion, overtake, overpower, wage war against, or engage in any other burdensome practices against anyone of any status or nature, nor shall they appoint or accept anyone into their covenant again during this fifteen-month period.
(9) However, so that no one is adversely affected by the Augsburg Confession and the same religion in the meantime, the Imperial Majesty, by special grace and for the sake of peace, also wants to have the other party provide that no one is taken into their alliance. Majesty, by special grace and for the sake of peace, will have the other party ensure that no one is taken into their covenant during the time of this protest.
(10) During this fifteen-month period, the states that are now related to the Augsburg Confession and the same religion, as often mentioned, shall not deprive or deny the clergy, where they reside, in and out of the country, of the interest, dues, pensions, and real estate that they still have in their hands and have collected up to now. 1)
Thirdly, since it is not to be hoped that a lasting and final peace, tranquility of conscience, love, friendship and righteous trust can be achieved in the Holy Roman Empire. Since it is not to be hoped that a lasting peace, tranquility of conscience, love, friendship and righteous trust can be achieved in the Holy Roman Empire, unless a good Christian and final settlement is made in religion, as the right main matter, the aforementioned imperial orator has granted that a good Christian and final settlement be made in the Holy Roman Empire. The aforementioned imperial orator has granted that the imperial majesty shall call a meeting at Nuremberg in the near future, approximately prima Augusti; there the estates, dependent on the Roman church, and the estates, dependent on the Roman church, shall meet. However, the envoys from both parts are to be pious, correct, understanding, God-fearing, peace-loving and honor-loving, not obstinate, stubborn, quarrelsome people, and also to bring evidence of the states from which they are sent. These estates or their embassies
1) "disfranchise" from the grant or possession bring.
The number of persons, learned theologians and knowledgeable laymen, now of the reported condition and quality, of a large and small committee shall compare and unite, and the discord of faith shall be presented by the same first in the large, and later also in the small committee, talked about in a Christian, peaceful and amicable way, and acted upon in a Christian, laudable union, and the action shall later be reported to all appearing estates and embassies.
12) And although we, the above-mentioned Electors, as negotiators, for the good of the cause, have drawn things for ourselves to the end that the Roman Imperial Majesty should have the will and favor to proclaim to Papal Holiness whether or not she wishes to have the same day visited. However, those of the Augsburg Confession and of the same religion, for reasons that they neither consider nor recognize the pope as the head of the Christian religion, and therefore, contrary to their previous protestation, do not want to heal nor grant the appointment of him in this treaty, also consider it unnecessary to have his orators at the meeting and discussion, as it has been mentioned.
Thus both Imperial and Royal Majesties may have representatives of high, honest, respectable persons for all the aforementioned acts; and whether the parts could not compare with each other or more, that therein by the same representatives, for good Christian comparison, may be acted upon with the knowledge and will of both parts.
(14) And what is thus unanimously approved and decided with good will by the estates of both parts or their embassies, or by means of the deputies, by the Roman Imperial and Royal Majesty with the good will of all of them, of both parts estates and embassies, shall be brought to the absent estates and their opinion heard therein; and if the same is also thus approved, by the Imperial Majesty's Orator, as he has offered by virtue of his authority, on behalf of the Roman Imperial and Royal Majesty. Majesty's Orator, as he has offered, by virtue of his authority, in the name of Roman Imperial Majesty. Maj. Or the estates of both parts may (where they wish) petition the Roman Imperial Maj. Maj. to ratify, publicize and hold such settlement by means of an Imperial Diet, or in other proper ways, for this purpose in an official and necessary manner.
15 Also, each part shall cease its war canvassing; and where anyone is made suspicious, he shall be sent for, described, and heard in a needy manner, and everyone shall be informed of this without such
The application contains a thorough, truthful proclamation of such application; however, it does not require a needy, cheap counterattack.
16 Apart from this, and in other matters, emperors, kings, princes, princes and other estates of the empire, and each of them, shall be satisfied in profane dealings by the imperial peace. In addition to this and other matters, the Emperor, Kings, Princes and other Estates of the Realm.
17 All Anabaptists and unchristian sects and groups that do not teach according to the Augsburg Confession and their relatives of the same religion, or that are not under the Roman Church, shall also be excluded from this decree; they shall not be tolerated by any part.
(18) The Estates of the Augsburg Confession and of the same religion, belonging to the Turkish Relief, shall and will join with the other Estates, and the six Electors, as well as the most distinguished Princes and Estates of the Empire, shall be described in the name of the Roman Imperial Majesty and enabled to order their authorized embassies and councils to arrive at Worms on the next Sunday Exaudi [May 18]. May] at Worms, and those of the Augsburg Confession and of the same religion shall also order and send their embassies to provide urgent assistance to the Turks, as announced and carried out at the Imperial Diet at Regensburg, be discussed and decided. And what is therefore considered necessary and good and decided by the princes, princes and common estates by the greater part, shall be followed by those who are related to the Augsburg Confession and the same religion, next to and with other estates of the empire; and all estates who are related to the Augsburg Confession and the same religion, and who have personally been in this action here, shall hereby be notified to attend or participate in such a day.
(19) And if, at the time of this suit, the tyrannical enemy, the Turk, would or would want to approach, then those who are of the Augsburg Confession and of the same religion shall help and render the above-mentioned aid of their part, in addition to and with the greater part of the other estates of the empire, for their own good.
(20) And although this agreement has been made by us, the much-reported Electors, as the negotiators, between Imperial Majesty the Orator and the Royal Majesty the Commissars, even those who are now related to the Augsburg Confession and the same religion, up to two points. Majesty's Orator and the Royal Majesty's Commissars, also those who are now related to the Augsburg Confession and the same religion, up to the two points, namely for the one, since the Augsburg Confession and the same religion are related to the Augsburg Confession.
In the first article, the article or place of the Imperial Mandate, which is related to the Augsburg Confession and the same religion, is incorporated into the second article, that the Nuremberg Peace Treaty and the Regensburg Mandate, after the conclusion of this treaty against those who are (now) related to the Augsburg Confession and the same religion, shall last until the next Imperial Diet or Imperial Assembly, according to its letter, as if the latter were to retract and narrow the Nuremberg Peace Treaty and the above-mentioned Imperial Mandate, not to enter into it, but to have it unaltered in its letter, and yet the Imperial Orator and the royal commissars do not want to leave it out for movable causes; and for the other, touching the covenant and counter-covenant, it is finally agreed that it will be accepted. If, however, the imperial orator and the royal commissioners do not want to omit the same for movable reasons, and if, for the other, touching the alliance and counter-alliance, they have finally agreed, resolved, accepted and consented to keep it, the imperial orator, for special movable reasons, has not yet agreed. Orator, for peculiar and movable reasons, has requested the Roman Emperor's Majesty to grant her Majesty's consent. The Imperial Orator has, however, for special, movable reasons, not wished to connect the Roman Emperor's Majesty with the extension of the counter-covenants other than as follows, or to abolish the extension of the same, nor have those who are now related to the Augsburg Confession and the same religion wished to grant the above points, unless on both sides the extension of both covenants would likewise have stood still: we, the negotiators, have therefore advised the Imperial Orator to also grant the Augsburg Confession and the same religion. We, the negotiators, have advised the imperial oratori, and have also succeeded in getting him to agree, for the sake of peace and so that the provision of aid against the Turks would not be prevented thereby, that this treaty be sent to the imperial majesty. Majesty to decide on it in accordance with her gracious will and mind; and if her Imperial Majesty consents, she will also send it to her Majesty. Majesty graciously agrees to ensure that the above-mentioned onerous words of the above-mentioned article, "Verengerung des Nürnbergischen Friedstandes," are omitted and that no one is taken into the Nuremberg alliance during the fifteen-month period of this delay: so then, in all articles, the above-mentioned farewell shall be strictly adhered to, and firmly maintained and executed by all parties.
(21) And for obtaining such resolution from Imperial Majesty, six months shall be taken from the first day of the next month of May. Majesty, six months shall be taken, the next from the first day of the next coming month of May, in which time this matter shall be attributed by us, the negotiators, to the Imperial Majesty with the best diligence. Majesty with the best of diligence, in which the imperial orator shall also offer his support. Orator has also offered his support, and in the meantime of the six months, in the future, the above-mentioned agreement of the peace treaty in all points and articles, and in particular that in the six months no part of the alliance shall be extended, shall be kept by all parts strictly and honestly.
22 And if in the meantime of the six months, the next, the indicated resolution would not be obtained because of both points, as stated above: then it shall, after sparing of the same six next future months, in everything with the Nuremberg Peace, according to the letter (as before this day performance), exist and remain.
And we, the Roman Imperial and Royal Majesty, our most gracious Lords, Orator-General in German lands, and Commissaries, namely: Johann,, elected Archbishop of Lunden, Postulirter of Costnitz and Bishop of Roßschilten, and Melchior von Lamberg and Jakob Frankfurter, the Right Doctor.
24. and by the grace of God we Johann Friederich, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave in Thuringia, Margrave of Meissen and Burgrave of Magdeburg etc.We Philipp, Landgrave of Hesse, Count of Katzenelnbogen, of Dietz, Ziegenhain and Nidda; and we Burgomaster and Council of the City of Frankfurt, in the name of ourselves and all our princes, counts, lords, cities and estates of our Augsburg Confession and those related to it, confess that this amicable agreement and settlement written above has been made and decided with the good knowledge and will of all of us. We thereupon think of and promise to the Roman Imperial and Royal Majesty, our most gracious Lords, Orator and Commissaries, by virtue of our authority, in the name of their Imperial and Royal Majesty, that this amicable agreement and settlement has been concluded with the good will of all of us. and Royal Majesty, our most gracious Lords; and we, the now reported Electors and Princes, Counts, Lords, Cities and Estates of the Augsburg Confession and of the same kindred, who have appeared here in our own persons, for ourselves, and in place of the absent Princes, Counts, Lords and Cities, of the same Ambassadors and Envoys, in the name of their Lords and Superiors, by our Princely and good faith. and good faith, to keep everything as stated above, not to do anything against it, nor to create it. Everything is harmless.
In witness whereof we, the Imperial and Royal Majesty, Orator and Commissaries, and we, the two Electors Palatine and Brandenburg, the negotiators; and we Johann Friederich, Duke of Saxony and Elector, but that we have not hereby granted nor conceded to the Royal Majesty the title of Roman King. We Philipp, Landgrave of Hesse, Count of Katzenelnbogen; and then we Burgomasters and Council of the City of Frankfurt, affix our seals thereto.
Given and done at Frankfort on the Main, on Saturday the 19th of the month of April after the birth of Christ our dear Lord in the thousand five hundred and ninth and thirtieth year.
1293. Duke Henry of Saxony's order to the theological faculty at Leipzig to answer two questions. November 27, 1539.
From the manuscript in Carl Gottlieb Hofmann's Reformation History of the City of Leipzig, p. 407.
1. whether the Augsburg Confession and Apology could be defended at the next meeting?
2. whether one could give in to the Roman-minded in some church customs?
By the Grace of God Henry, Duke of Saxony.
Dignified and highly esteemed, dear devotees! We do not want to conceal from you that the Highborn Prince, Mr. Johann Friederich, Duke of Saxony and Elector, our friendly dear cousin, brother-in-law and godfather, has informed us that H. E., the Archbishop of Lunden, Imperial Maj. Maj., our most gracious Lord, Orator, with the dispatch of kaiserl. Majesty's letter of credence, has written and announced that Her Imperial Majesty is acting on the Frankfurt plot. Majesty had graciously and gladly decided on the Frankfurt action and farewell of her mind and will, considering that Her Imperial Majesty wanted nothing better than good unity and settlement in the disputed religious matters: so nevertheless Her Imperial Majesty would have been pleased with such high and important matters. Majesty would have been burdened with such high and important business that Her Imperial Majesty would still have to decide on this at the present time. Majesty might not finally resolve at the present time, and especially because of their hurried departure for Hispania. But the Imperial. Majesty is now in the process and on the way to go to the same Low Countries, of the honest intention to certainly arrive there in the half month of January, and to carry out the most gracious appointment and action in this and other matters. Majesty's kind and gracious request and desire that the protesting estates not complain of such delay, but obediently await the arrival of the Emperor. Majesty's arrival, and in the meantime make themselves ready and prepared with all that is necessary for the settlement and settlement of the disputed religious matters, so that at the time when they are called upon by the Imperial Majesty, they will have the right to appeal. Majesty. The court shall be informed in writing of the matter,
such requirement and action sent. Everything according to further content of the same letter.
It is therefore our gracious request that you, along with the other theologians of our University of Leipzig, take the Augsburg Confession and Apology before your hands as soon as possible and without delay, and consider it diligently, and also make yourselves thus prepared and skilful as to how the said Apology and Confession may be defended and vindicated with divine Scripture. The same, whether and how far and how far in some articles and points, temporal and external matters and things, with God and a good conscience should be softened, and all this brought into a written record; and you then on Wednesday after Invocavit [18 Feb. 1540] to Oschatz, to bring your concerns, which you have raised in this case, with you, and to decide, along with other theologians, how we will give the same order and appear on the appointed Wednesday in Oschatz, to have further discussion about this, and what should be insisted on. This is a gracious favor to us. Date Dresden, Thursday after Felicitas [Nov. 27] Anno 1539. 1)
To the worthy and highly learned, our dear devotees, Mr. Caspar Creuziger, Doctori, and Mr. Nicolao Scheubel, 2) of the Holy Scripture Licentiato, sämmtlich und sonderlich.
1294. D. Caspar Cruciger's letter to Caspar Börner at Leipzig, when the latter had sent him the aforementioned princely letter to Wittenberg. January 22, 1540.
From Hofmann's Ref.-Gesch. der Stadt Leipzig, p. 410.
Translated from the Latin by J. Frick.
Hail! Today I received the Highborn Duke's and your letters correctly, and since the Duke's letter has almost the same content with the one
1) That the year 1540 in the old edition of Walch is wrong, can be seen from the next number. The name of the martyr Felicitas we have found only in the Jubilee Calendar of Venice (St. Louis edition, vol. XV, 120), but without buried date. From the fact that the name is between that of Pope Clems and St. Catherine, we concluded that Felicitas must be the 24th of November. After that the determination of the date.
2) In the old edition: "Scheutet"; but that the spelling we have used is the correct one, we see from No. 1294 and the subheading to No. 1295.
which His Serene Highness the Elector in Saxony sent to ours here, and which contained the order to issue a reservation, so it had to happen that I was here 1) and could immediately find out the opinion of ours myself, since I would have had to go here from there anyway for the sake of this matter. I hereby send you back the copy of the princely letter so that you may send it to Licentiate Nicolao, who may need it. I will speed up my return as much as possible, but for certain reasons I will stay here for at least three more days, mainly so that I know what the Elector will say in reply to the written objection. For this will be very important to us in our deliberations. Indeed, it will not take much time for Herr Scheubel to compare notes with us on each article; but what to expect from your theologians, and whether they will agree with the confession of ours, I do not know. I do not hope that they will cause us much trouble through long disputes. However, it will do them good if the whole matter is told to them by Licentiate Nicolaum, under your guidance, so that they have enough time to consider it. If Mr. Nicolaus wants to agree with me, it is already agreed that nothing will be decided that would be contrary to the teaching of ours, because I myself have signed their writing with my own hand. You will judge according to your prudence what the Academy should do together in these deliberations. For I wanted to have at least some of the Academy present. Be well and greet Lic. Nicolaum in my name, as well as Johann Pfeffinger, my colleague, to whom I wrote today. Mr. Luther's wife is so dangerously ill after an untimely birth that there is little hope of her recovery, which we nevertheless do not completely discard, trusting in the help of the Most High. Again, God commanded. Wittenberg, on the day of Vincent the Martyr [January 22] Anno 1540.
Your Magnif.
sincerest
Caspar Creuziger.
1) Cruciger had been left to the Leipzigers by the Elector for a time in order to carry out the Reformation there. The Elector's commission to the Wittenberg theologians took place on Dec. 31, 1,539.
To E. Magnif. Mr. P. Melanchthon has ordered me his greeting.
To His Magnificence, the Rector of the Academy of Leipzig, M. Caspar Börner, the highly learned and righteous man, his highly honored patron and friend.
1295: Concerns of the Protestant theologians for the meeting at Schmalkalden. In the first half of January 1540.
This concern is appended to an edition of the Schmalkaldic Articles that appeared in quarto at Wittenberg in 1575, from which it is reprinted here. Also in 6orp. Keck, vol. ill, 927, Seckendorf says, lid. Ill, p. 257, that he had not encountered this concern in the Weimar archives or elsewhere. On January 18, it was sent to the Elector along with the following letter from Luther. Walch wrote "March 1," which probably refers to the beginning of the convention.
1. it is not without division, discord and schism have an abominable reputation, that is why even the prophets and apostles were considered the most accursed people, as the cause of the highest divisions and schisms, thereby tearing apart the most beautiful regiments and kingdoms.
2nd And Salzburg said to Augsburg: the doctrine would be right or not, he does not argue about it; but it would be turbatio pacis; because he needed these words, therefore all potentates should show their highest seriousness against it.
3 Because separation has such an ugly appearance, it is right to consider diligently whether the things we dispute are so important and great that we know that God is pleased with this separation and that we have reason enough for it; if so, we should be confident and command God the shame and peril.
(4) But not everyone can bear the shame of being said to be a renegade, a rebel, or to have created mobs and sects; much less can people bear the danger of risking life, limb, property, and sovereignty.
(5) Therefore it should be noted that many people now, weary of the burden of killing, like the people of Israel in the wilderness, would like to see these troubles mended, as they might, so that good rest and a gentle life might be restored.
6. it is also the manner of some noble people, as soon as the weather becomes cloudy, they cry about the predicates, that they are cause to quarrel unnecessarily.
The princes are inciting each other to maintain their unnecessary stubbornness, when many things could be alleviated; as we are often reproached for this by the wise and powerful.
(7) We say this because we want to protest here against those who do not want to be burdened with danger, that we do not want them to take care of us, but let us confess our faith in our own way.
For although the rulers are obliged to protect the Christians and to confess themselves, every Christian is much more obliged to confess himself clearly and to suffer for it according to God's will.
9. This is the first thing we want to indicate, for we do not have much hope that the emperor and the bishops will renounce their idolatry and error and accept pure doctrine and right worship, for it is written in Daniel: Before the end there will be such disputes, and some of the rulers in the church will commit idolatry; which is written for our comfort, that we may know on which side we are to be found, and that such division is pleasing to God, as much as it deceives us, and will help us, though some must suffer because of it, as is seen in Daniel, Cap. 11, and ask that each one consider for himself what he owes to God in this case. There are parts, and the division is so fierce that one has no middle way, one must either help strengthen and handle idolatry, blasphemy, error, fornication and other sins, or must publicly hold to this confession, and Christ says: "He who is not with me is against me.
(10) While we are speaking of comparison, let us divide our concern into three parts. The first is about doctrine; the second about external necessary ceremonies; the third about external means called adiaphora.
From the teaching.
First of all, this is our concern about doctrine. Since the doctrine in all articles of the Confession, as it is understood and taught in our churches, is truly and actually the certain Christian doctrine of the holy Gospel, we do not want to and cannot make or approve any change in it, or refrain from it.
(12) Therefore, if a meeting is to be held, the first thing to be discussed will be the doctrine; for if they were to conceal the doctrine, and yet keep their own, and thus rely on an outward
If they were to act on the basis of a glaring comparison, no consistent agreement would follow, but they must first be heard as to whether they consider this doctrine to be right and want to admit it to their own.
(13) They will perhaps make some articles and accept them with a measure; they will say that our writings are diverse and unequal, therefore certain articles must be made; they will also perhaps punish some, and urge that they be mended and changed.
14 Our concern is that we do not engage in making new, obscure and uncertain articles or patchwork, but reproach them with the fact that the summa of our doctrine is set forth in the Confession and Apologia, from which opinion we do not intend to depart.
(15) And if any man have any defect therein, as if it were not sufficiently explained, or were unjust, we are here, beseeching ourselves to declare with all diligence, in writing or orally, what is the understanding in our churches, and also to answer for it, that without doubt all understanding and godly men should be satisfied with it. Thus all these articles are sufficiently set forth by length in other distant writings, as ad Galatas 1) etc., and we are not afraid to converse with them as long as they want us to understand one another according to need.
(16) But to put articles with them, [that is] to stretch them now and then, and to play with words (as is their way) in such great important things, we would not.
At Augsburg, they protested in no uncertain terms that it should not be the opinion that they wanted to accept our doctrine, but that the action should be directed toward bringing us to their opinion, as far as they would like. After that, they also sought miserable, pathetic sophistry to mend their ways.
18 Because we have seen how unfaithfully they act, we do not intend to make new, patched-up articles of doctrine with them to the detriment and blindness of right doctrine, but it is enough, if they punish something, that we explain ourselves clearly and according to necessity; if they want to accept it, it is good; if they do not, we must command God; this is nothing unreasonable.
19 And as much as we can pay attention, they will want to ponder primarily in the following articles of doctrine.
20. I. They do not leave unblinded the high and salutary doctrine of faith, the sola
1) Luther's detailed explanation of the Epistle to the Galatians, St. Louis edition, vol. IX, 1 ff.
fide will not suffer; but therefore they will want to tinker with it: We are justified by faith and works; or, we are justified by grace; and understanding grace, love by grace, and are of many sorts.
21, II. Item, from the merito they will quarrel, they will also gloss over it: it is not merit from one's own worthiness, but because it is accepted and decreed; but it is nevertheless merit, because eternal life cannot be obtained without merit, for the text speaks: "Your reward will be great in heaven.
22, III. Let it not be true that sin abideth in the saints.
23 IV. Item, of the church they will argue that the church is also called the ungodly crowd that is in office; which they argue so that they may interpret the promise to themselves: the church will not be abandoned, cannot err; will perhaps also include the pope, the church is called the people that recognizes the Roman bishop as the highest bishop, and desires and accepts ministros from him.
24. v. From the poenitentia they will argue, one should enjoin narration of sins.
25 VI Because even in the old church there was a fool's game with satisfaction, they wanted to receive satisfaction; from this follow many other errors.
26 (VII) Of the distinction of food and such human commandments, it is highly necessary to maintain the teaching that such a thing is not considered cultus, not necessary, that the high wholesome doctrine in the church does not go out, that one must act with God through His Word, and not worship without His command. But they will neatly pretend that it is not without, that they have thought too much of it, that they have burdened their consciences too much, and that they have made merit and necessary works out of it: this should not be henceforth; nevertheless, the article should remain that bishops or the church have the power to make commandments, and that one owes obedience to them. Therefore, one should keep their commandments, not as a merit, but as a good discipline; as the Meissen priests also painted such in their beautiful book, so that basically the previous errors remain and are strengthened.
27 VIII. Of the invocation of the saints they will mourn both parts: the ancients, that one gave honor to the saints of God, called them as helpers, ran to images; but we hold them too low; and will point out the beautiful middle way, one should call them as intercessors, should say: Ora pro nobis, S. Petre. Shall therefore also
all retain such chants and habits. That is vain, high wisdom, which they now only learn from Witzel in Rome and Paris.
28, IX. They will also color monastic vows in the same way; they are to be kept as good practices and discipline, not as a merit of salvation; but they are to be kept all the same, because oaths are not to be dissolved, and are useful to the church, that one has monasteries and convents, and keeps them, that one has persons to preach and to govern.
29. X. They will not want to lose the Purgatory, and will attract the Fathers; but we must remain on our course, that it has no testimony in divine Scripture, and even if it were, the Mass does not help others.
30 And what to answer to each article, and why not to obscure the doctrine with its little bells, every man of understanding can see for himself; for they are interpretations which basically reverse the doctrine, as we shall then indicate by length.
But that some worldly wise men here say that we have much quarreling about words, when we confess that there must be good works, but do not want them to be called merit, when Augustine and others have called them so etc. To this is a short answer: the wise men of the world consider all quarrels in religion to be quarrels of words; so in France they concord all religion; they say that there has been one religion of all peoples at all times, only the names have changed.
And this is true of false religion, which remains basically the same idolatry.
It is just idolatry among the papists with masses, death masses, invocation of the saints, pilgrimages, as it has always been among the pagans.
34 Therefore it is all the more necessary to take care that the true religion is kept pure, and that no sophistry is mixed into it, thereby directing it to idolatry.
Of external necessary pieces.
35 We call external necessities the right use of the sacraments and the abolition of some idolatrous ceremonies and unrighteous laws.
36. abbation of all private masses, the canon, the oblation and application, the confinement and transference of the sacrament, and all masses of the soul.
37. abjure all invocation of the saints and what is attached to them, celebrate as saints, sanctuary, blessedness, unrighteous prayers, chants, pilgrimages, images, as one admitted.
Item 38: Admission to priestly matrimony and the taking of monastic vows.
39. item, to administer the sacrament entirely and according to Christ's institution.
40. consecration of satisfactions and indulgences, consecration of public magic blessings, aquae consecratae, salis consecrati, consecration of altars, baptism of bells.
41 There is no need to give in on these points. Now it must be taken into account that if the action should not be a mirror fencing, the kings and priests would seriously take care of the private masses, to preserve, color and gloss them as much as possible.
42 Therefore, it is necessary to finally consider this part, which one wants to insist on to the utmost, which one considers so necessary that it should not give in, even if war and eternal destruction are to be feared.
(43) A short and correct answer to this is that idolatry cannot be permitted or concealed, but for this purpose we were created and redeemed in the first place, that we should punish and challenge idolatry with seriousness, and help to preserve the right knowledge and service of God, that is, to keep the first commandment high and far, above peace, government, body, life, yes, above heaven and earth, and thus this commandment remains unchangeable: Fugite idololatriam.
44 Since this is so, it follows that we cannot approve or permit the Mass with its Canon, that is, with its Oblation and Application, one or more Masses, much or little.
45 For there has been public idolatry and idolatry, as in Israel Baal, or others, and these are the causes:
46 I. Sacramenta apart from their appointed use are not sacraments, for God does not work with any work where He has not promised to cooperate, as He does not want to be bound to images.
So now the Turkish and Jewish circumcision is not a sacrament, because no word of God [is involved].
48 Thus it is also in the papal mass, which, since there is no command to sacrifice and apply, is certainly no more sacrament than the Turkish or Jewish circumcision.
From this it is clear that there is public and manifold idolatry.
50 And it is true, if one considers this, it is so horrible that he must be frightened by it, or think that it is not possible that the church could have been left so high [and] had erred and failed so far. But the damage is much greater than the human heart can respect. The
Since the blinded saints are also so fiercely hostile to us, we cannot believe that the error in the church has been so great.
51) But from the beginning of the world it went like this: since God's word went out with the Gentiles, the right ceremonies nevertheless remained, and besides those from the doctrine of works for and for more ceremonies were invented, as can be seen in all histories.
52] So it was in the church not long after the apostles: the ceremony of the sacrament was preserved, but changed to another custom without God's word, like Turkish circumcision; whether to be silent about such cruel error, let each one consider for himself, and even if we were silent, the stones would still cry out.
(53) Secondly, it is evident that the application is totally contrary to the doctrine of faith. They say that this work of the priest merits forgiveness of the sins of the dead and living; this is contrary to this article: through our own faith we have forgiveness for Christ's sake, without our works or merit.
54. Thirdly, the sacrifice for sin is a blasphemy, for Christ himself alone made this sacrifice by his death; if then one consents to its canon, we all help to strengthen such idolatry and blasphemy: It should not have the opinion henceforth with the mass, one should drop the application, and should teach this understanding of the mass, namely, that this work is not done for others, but is a thanksgiving, as if one wanted to read psalms. As it is good to say some psalms in thanksgiving, so let this work of the Mass be good, as a memorial of Christ and thanksgiving instead of the common church.
55. exemplum: In the Old Testament there was a daily sacrifice, which God ordered, not for the forgiveness of sins, but as a thanksgiving, and served so that the people would have a daily reminder; was therefore gratiarum actio and paedagogia, for which ceremonies should serve, ut sint signa docentia et invitantia affectum. For such a good work and thanksgiving also the daily mass should be held, as it was understood by Irenaeo, Augustino and many others.
Response.
This is the noblest subtlety to adorn the mass, and is not without; it is a human wisdom that thus goes astray when it is
the ceremonies of the Old Testament against the sacraments, and are much deceived in all nations by this pretense, as we learn manifold.
57 And this is to be said against it: I. Even if the sacrament were such a thanksgiving, men should not change the order and form which Christ has instituted, namely, that no sacrifice be kept, and that it be only a service to give to others.
58. This is the form, ordered in the Apostles' Scriptures, from which one should not depart. 1 Cor. II.
59, II. Secondly, this gloss of theirs is contrary to the canon, therefore the gloss must be in vain, or the canon must be done away with. But if they want to keep the canon, it is public that this gloss is a false pretense and deceit, and thus their measurement remains idolatry and blasphemy, as it is also seen in the same gossatoribus that they are not serious; they keep the canon against their conscience and mock God.
Third, the rule is to be remembered: Men shall not perform divine service without God's word and command. If this work is done, that is, if a special state is to perform mass, then this work is considered to be different from lay communion, and must be a special service in the church. This is now to perform a special service, which is seriously forbidden.
61 And from these denied causes and differences follow other great blasphemies, as happened before, when it was thought that the mass was a special service that the laity could not do. This is followed by the applicatio that it is a work that priests must do for common churches.
62 Secondly, so that it would not be uncertain, they have further added that it deserves ex opere operato. These errors also inevitably follow here: if one thinks that this work is a common thanksgiving, it immediately follows that so that it is not in vain, it must be valid ex opere operato.
63 And the priests consider the mass as a spectacle, as if a tragedy of Julii's death had been played, and think that it is a good work and worship ex opere operato. Now, in the Gospel no ceremonia ex opere operato is a worship; indeed, it rejects all such pagan delusions. Therefore, one should not perform such works, nor depart from the order of Christ, nor invent a special service; thus idolatria has always begun in the world.
64 IV. Fourthly, in this spectacle mass they will undoubtedly not do the Oblation. Now no one has the right to sacrifice Christ but He Himself; because the sacrament is once again inverted with the sacrifice, with the spectacle opinion ex opere operato, it is vain public idolatry, to which no one can consent, but everyone is obliged to punish it. It is also the duty of the rulers to forbid and forbid such idolatry.
65. v. Fifth, all ceremonies of the Old and New Testament are dead works without faith, John 4: "The right worshippers will call upon the Father in spirit and truth"; and even though they were dead works, they were nevertheless to be kept in the Old Testament, since they were commanded as an outward discipline. But in the New Testament they are not to be kept without faith, therefore they are to be kept primarily for signs, so that God may act against us and testify that He accepts us.
66 Christ speaks of such a memorial of his graces toward us when he says: "Do this in remembrance of me," that is, to remember that I died for you, redeemed you, accepted you, listened to you, and helped you.
This exercise of faith does not apply to others, nor can it be held for others, or be bound to a daily habit; therefore the Ceremonia must be left free, and cannot be made a daily work; nor is there any distinction between lay and priestly communion, but each one should comfort himself with it according to his opportunity, as St. Paul says: "Let each one examine himself. Therefore, no distinction should be made between lay and priestly communion; nor should a certain time be imposed on anyone to perform such works.
68 Two pagan opinions argue against this right custom: The first, that the mass is a work of merit to others, as the pagans and Jews respected their sacrifices. The other is this new colored spectacle mass, which is supposed to be a thanksgiving, since we honor God ex opere operato. This is both pagan and [the] other, and remains in sum the delusion that this work is a highly common work for the churches, not like the laity's communion.
Because there is no sacrament in such abuse, it is idolatry. From this we conclude that no private mass, be it colored as it may, can be approved; and if this subtlety requires further transfer or instruction, we want to offer ourselves to it.
But if the opposite remains with their canon, then no great subtlety is needed, because the same work is public idolatry.
This is enough about the mass, in other articles the glosses are easy to relocate.
From the Holy Invocation.
The wise prelates of Meissen gave the invocation to the saint, one would like to say: Ora pro me, S. Petre.
(73) To this is a short answer, that the Glossa is void. All invocation of it, if not present, gives the same omnipotence to know all men's hearts and sighs; only God does that; from this it is clear that one cannot say this either: Ora pro me, S. Petre.
Item 74: We are commanded to keep the Son of God as a mediator, therefore one should not put the dead in his place without God's command. Isa. 8, one should not seek help for the living from the dead; and Cap. 64: "You are our father, for Abraham does not know about us and Israel does not know us.
Now, no doubt, the papists will take great pains with the saints, for they know that they will be hard pressed if they are accused of such public idolatry, and every king and kingdom has its own saints and idols.
They cannot bring glosses on monastic vows and celibacy; if they do not want to remove these ties, we must preach and write against them.
(77) Of both forms of the sacrament it will undoubtedly be sought that we should hold and allow the whole and half of it to be lawful: this we cannot do, for how can we abolish or change the order of Christ? But if one preaches the doctrine that this alone is right, that the whole sacrament is needed, one should be patient with the people at the same places, when they begin to hear the gospel, until they are taught. This can be done.
The third article, from external middle things.
78) What we call the outward means is to be understood from the narrative, but nothing can be said about them, where the bishops or other persecutors remain, as is to be expected; for God's word prophesies especially about the prelates of the churches and the powerful, that they will practice idolatry and tyranny in the church until the end. Thus one sees how obdurate
They are that the bishop of Augsburg himself wrote that he had no hope of finding a middle way, because he noticed that the great, powerful bishops were so stiff-necked; before they would give in, they would rather let the whole Christian name go out. So this bishop praises his companions!
79 As long as the bishops remain in error, we must consider them banished, according to Paul's rule: "If anyone preaches another gospel than I, let him be banished.
80 It is vainly impossible for him to take persecutors for bishops; one cannot seek ordination from them if they want to bind the ordinands with unchristian oaths.
In the same way, our churches and preachers would have no goods, no support, no protection to expect from them; and in sum, this needs no long narration, it would be just as if one wanted to command the wolf a flock of sheep.
If the bishops and other estates remain in error, the princes and estates of this part may apply for a secular peace, as with neighbors of a foreign faith.
83 How Israel sought a peaceful passage through Edom. Though it be hard that rulers should sit still, and see the Christians slain by their side, and commit idolatry and fornication, and strengthen the same; it is hard also that bishops, bailiffs, and eavesdroppers should sit in estates, and starve out the gospel, and hinder the raising up of men; for it behooveth the authorities to bring such estates into right use in their territories.
(84) But because the rulers of the cities and courts are fiercely hostile to the gospel, and have all manner of infidelities to deal with among their subjects, it may be, as Daniel said, that we shall have little help.
The nobility is concerned, the bishoprics and great foundations are coming out of their hands; the powerful in cities have a lot to do with the princes who are opposed to the Gospel, they also get tired of worrying and worrying, and if the human heart is careless without that, it easily falls into contempt of God, and sees where the world is inclined. For these reasons it would be very difficult and painful to get. Let us also consider, if it were once started, what devastation would have to be taken care of before the regiments would be seized again.
Therefore, the princes and estates of this part may, in the name of God, seek and accept a worldly and tolerable peace with the opposite, but that they do not commit themselves not to spread the doctrine.
From the Pabst's Violence.
Secondly, even if we wanted to make a church unity, it would still come up against it: one will seek from us that we recognize and consider the pope to be the supreme bishop, and perhaps the imperial act will also be carried out in this way, with papal permission and approval.
Finally, we are mindful of the fact that, although the pope has shown himself against the German nation to allow our doctrine and ceremonies to the foundations and to him, we must still consider him a persecutor and exile, according to Paul's rule: "If anyone preaches another gospel," etc. For he will not renounce his errors in other kingdoms, but will confirm them with much greater fury than before.
Now we are guilty of challenging such errors, as we have been reminded by some pious people from Italy that we should not accept such a peace in which other nations are excluded.
90 And since it can be sufficiently understood from Paul that the papal regiment in the church is the regiment of the Antichrist, one cannot consent to his sovereignty, which he has taken away from him over the church. And wants to have the same jure divino, wants to have power to make laws and worship over the church. This is contrary to many articles of the Gospel doctrine that we confess, therefore one cannot consent to such power. Furthermore, one should not consent to his pretending that he is lord over all kings, that he can set and depose kings, and that he boasts that he has such a command from Christ, as is often stated in jure canonico and in histories.
91. about it his regiment with his cardinals and Italian rule is nothing else, than a public tyranny, tears country and people to itself under the name of the churches violence; murders the Christians; drives and strengthens idolatry, fornication, robbery, bigger than never no pagan empire has driven.
If now we were forced to consider the pope as the supreme bishop for the sake of peace, he would also want to relax his laws against us etc. Then it will be necessary to indicate that we nevertheless could not consent to the papal rule, because the pope remains a persecutor and still maintains his errors in others, and his errors and tyranny shall be told at length.
93 This is from this article, concerning the papal authority. Whether the bishops without the
Pabst will accept something, or whether to engage with them as with limbs of the Pabst, that will also be disputed.
From the comparison of doctrine and ceremonies.
But if Germany wanted to have unity in doctrine and ceremonies, and if the bishops, along with other princes, such as the Palatinate, Bavaria, and Austria, wanted to get involved, and did not want us to accept the pope, but wanted to make a settlement for the benefit of the German nation, we would consider accepting this and helping as much as possible.
95 And first of all, to speak of church ceremonies, if they accept the doctrine and necessary pieces, they are, on the other hand, to be indulged in external means.
First, as often as communion is held, they may sing and keep the usual chants de tempors. This is an honest ceremonia, and thus the outward appearance still remains with the old custom, and is not so completely foreign in churches, as it seems with some.
97 Secondly, in these ceremonies it is very useful and praiseworthy to receive private absolution, so that the mind remains in the church, that the gospel brings forgiveness of sins.
Item 98: People can be taught conveniently if they desire private absolution, so there would remain a form of confession, but with the teaching that telling sin is not commanded.
These two pieces, communion and private absolution, are two serious, not frivolous ceremonies, for which those who understand should have a good will to help set them up properly.
100 Thirdly, it is also to be praised that on the other days, when communion is not held, the churches, especially in cities, are not left empty, and that it is fruitful, a sermon should be preached, thereby exhorting the people to prayer; and where one has people, one wants to sing psalms, or horas canonicas de tempore, is to be admitted. And because such a song should be a reminder, it should not be too long; for since one has fallen into the fantasy that long singing, as a work, is a service, one has made it too long, that the memory has gone out. Therefore, the prelates and pastors should arrange a measure in this.
This is enough for their daily exercises, and they stand honestly in the church; and if the preacher is good, the people are accustomed to come gladly to church.
The fourth, of festivals also stands well.
To keep the feasts of Christ glorious, with ordinary chants, proper preaching and communion.
Fifth, whoever wants to keep holy feasts, but that there be no invocation directe et indirecte in it, but to doctrine and histories, is also to suffer.
104 Sixth, the doctrine of fasting and distinction of food must remain; but let the custom be with the lords of every place, there is no dispute about it, though it is safest for the consciences where such ordinances of men are wholly put out of sight, as the Scripture commands, to smite and destroy the idols and altar; if they would be satisfied with these ceremonies, that would be good.
If, however, the bishops do not want to deal with us solely as secular princes, but also want to have their ecclesiastical office again, this will also have to be discussed in particular.
If the bishops accept the right doctrine, promote it, and offer to keep capable persons for it, perhaps the great cities and some princes will not suffer gladly that they should again be granted a jurisdiction, and that they should go about and visit.
107 On the other hand, it should also be remembered that in time the churches will need to be visited by prominent persons, for the secular lords will not pay much attention to the length of the churches, and if the priests are kept badly in the villages now, many parishes will also become desolate.
Now it would be useful if some prelates would faithfully take care of the church, since they have the goods and could receive the visitation, so that they would do so.
109 There are still monasteries there, and it would be good that the nobility could enjoy them, as long as they also want to study and preside over the church, and do not completely despise church matters.
If some bishops and monasteries wanted to accept the right doctrine and the necessary parts, and serve the Church, they should be allowed to remain in their dignities, and retain ordination, visitation and jurisdiction in matrimonial matters.
But ordination must be held without unchristian additions, and no other obligation must be imposed on the ordinands except that they want to preach God's word purely; the obligation of celibacy must be completely removed.
112 This obligation should also be fulfilled, in which they promise to be obedient to the canons; for we want to adhere to the canons.
not be bound by the Digamia and other unlawful canons.
Item, these words must be taken away: I give thee painting to sacrifice for the dead and the living.
In matrimonial matters, one must unite from the divortio, from the secret betrothals, from the degrees of kinship etc. In these pieces they could well find measure, if they wanted to.
However, in the matters of ordination, jurisdiction, excommunication, and visitation, one must then compare with good counsel how far such authority should extend, so that even some reasonable persons would be appointed by the secular authorities.
116. item, that the church may retain its justice in the vocation, election and dismissal of the church servants, but with due process etc.
117) Item, that the offices be properly appointed; that the persons who administer and govern secular goods be distinguished from those who should hold ordination, jurisdiction and visitation; these and other articles are then to be further discussed.
118. The cathedrals hold ceremonies, as said before, a daily sermon and psalms, or horas canonicas; but if they had communicants, they would hold communion with ordinary chants; And they must be allowed to marry, and they must also make an honest order with their offices, so that they are not only lazy, idle persons, and the shameful, annoying life that they have led until now with public fornication, which is a disgrace to all of Christendom, must be seriously resisted and punished.
Hereby, we think, the bishops and capitulars should not yield a little, and they should be advised to accept it. For if our ordinances become more common, as we now intend, against their ordinances and status, if this unity is not achieved, it will be much harder and more violent to write, and we hope to God that they will fall more and more.
From the monasteries.
120. vows shall be considered null and void, and everyone shall be allowed to go out to marry; but if some old people still want to remain in monasteries, they may keep the form, as other our churches, as long as these persons live, and none shall be accepted any longer; and it is best that monasticism cease altogether, rich and mendicant orders.
121 For that some pretend to make schools out of the abbeys, we let go.
But the youth cannot learn anything unless there is a fairly large assembly. See that the schools in the cities and universities are properly ordered; there, good engineers can have needy training.
(122) Monasteries never become good schools, but in time the monastic schools would become new monasteries, and it is best that such monasteries be removed, and the property be used for the improvement of schools and parishes, so that the poor of the nobility and others are maintained in schools.
For one must remember how to raise people. We also consider the same thing about virgin convents, that they are completely destroyed by time; although now we have to be patient with old people who want to stay there etc. And if one wanted to make virgin schools out of it, we also fear that it would fall into the previous blindness or other bad virtue, as we know from some open monasteries, which also started as schools. And if one wants to invest the estates for the benefit of the nobility, there are probably ways to do so. However, we do not dispute in this article whether such schools for virgins should be established; but we do dispute that the vows should be considered null and void, and that their unrighteous worship should be stopped, and the shameful and annoying life that they have led until now with public fornication, which is a disgrace to all of Christendom, should be seriously punished.
124 These are our humble concerns, from which it is well to understand what we are finally based on; for in doctrine and necessary things, as indicated, we do not want to deviate by God's grace, and ask God to preserve His Church, and to bestow His Holy Spirit upon the princes and states, so that they may conclude and do what is right, and also strengthen all in peril and suffering.
Subscripserunt:
Martinus Luther D. Justus Jonas D. Joannes Bugenhagen D. Caspar Creutziger D.
Philippus Melanchthon. Friedericus Myconius. Nicolaus Amsdorf. Erasmus Sarcerius. Joannes Amsterdamus Nicolaus Scheubel. Balthasar Tardus. Martinus Bucerus. Antonius Corvinus. Joannes Kymeus.
1296 D. Mart. Luther's letter to the Elector John Frederick of Saxony, with which he sends the above concern to him.
Jan. 18, 1540.
The original of this letter is in the Weimar Archives. Printed in the Leipzig edition in Supplement, No. 163, p.90; in the Erlangen edition, Vol. 55, p.275 and in De Wette, Vol. V, p. 258.
To the most illustrious, highborn Prince and Lord Johann Friedrich, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia and Margrave of Meissen, Burgrave of Magdeburg.
Grace and peace in Christ, and my poor Pater noster! We hereby send our concerns to E. C. F. G. humbly, on which we intend to remain. For without this, the papists are in despair, just as with their idol, the devil. They are hardened, and knowingly sin against the known truth, that is, in the Holy Spirit, so that there is neither prayer nor hope. They cannot convert, nor give glory to God by confessing their sin, but want to be right; therefore God cannot help them. I would like to go with them to the Schmalkaldic Day in Eisenach, but I do not see that I will be of any use there. It will be a futile cost and effort; but what pleases E. C. F. G., I am willing to do, and it does not matter much if I close my eyes once and never see the world in its cursed, blasphemous rage. So now, praise God, M. Phil., D. Jonas etc. are certainly enough and skillful in this matter. Likewise, my concern would be that it would not be necessary to gather the preachers 1) again; they can certainly be petitioned with writings, and I do not doubt that where they hear that we intend to leave it, they will also stay. Such my concern E. C. F. G. wants to note to gracious favor. And herewith commanded to the dear God, Amen. Sunday after St. Antonii [January 18] 1540.
E. C. F. G.
1) So it is to be read instead of: "Föderanten". Burkhardt, p. 342. Similarly: "Such my concern" instead of: "Which".
1297. Luther's letter to the Elector John Frederick concerning his appearance at the Schmalkalden Diet. Feb. 25, 1540.
The original of this letter is in the Weimar Archives. Printed in the Leipzig Supplement, No. 165, p. 91; in De Wette, Vol. V, p. 269 and in the Erlangen edition, Vol. 55, p. 277.
To the most illustrious, highborn prince and lord, Lord John Frederick, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia and Margrave of Meissen, my most gracious lord.
Grace and peace, and my poor Pater noster. Most Serene, Highborn Prince, Most Gracious Lord! I humbly thank E. C. F. G. for your gracious letter - that you will so graciously spare me. And where E. C. F. G. will demand me, I will gladly come, wherever it is possible for me. For I would be happy to be there even without that. For this reason, I have also asked my dear gentlemen, friends, doctors and doctors, to write to me diligently and to let me know when I am to come, since I have been and still am quite willing to follow you there, where there has been such a long delay. Our dear Lord God bless E. C. F. G. and the whole thing, which is his own and not ours, to his praise and glory, Amen. Wednesday after Reminiscere [February 25] 1540.
E. C.F.G.
subservient
Mart. Luther.
1298. Luther's letter to the theologians then in Schmalkalden, Jonas, Pomeranus, Cruciger, and Melanchthon, in which he complains, among other things, about the emperor, because he allows himself to be ruled by the pope and his clergy. March or April 1540.
This letter is found in Aurifaber's unprinted collection of letters, vol. Ill, p. 293; in Flacius' Latin collection of letters; in Buddeus, x. 269 and in De Wette, vol. V, p. 275. German in the Altenburg edition, vol. IX, p. 1589; in the Leipzig, vol. XXI, p. 194 and in Walch. We have translated according to De Wette.
Newly translated from the Latin.
To the highly famous men D. Justus Jonas, Johann Pommer, Caspar Cruciger, Philipp Melanchthon, the faithful servants and confessors of Christ, his superiors.
Hail! What you, dear men, write about the emperor and the papists, I easily believe. For the emperor was, is and will remain the servant of all servants (servus servorum) of the devil. Would God that he served as one who is subject to vanity without his will, like the other creatures [Rom. 8, 20.], or that he served unknowingly. We pray against him and for him, and believe assuredly that we shall be heard; even above our understanding or supplication [Eph. 3, 20.] we shall obtain that which we ask, as we have obtained it hitherto. It is God who, just as He gives life in the midst of death, and has mercy in the midst of wrath, and laughs in the midst of anger, so, in the midst of rejecting petitions, He will give the granting of petitions, just as all divine works are wonderful and incomprehensible. Before him is that which is not, before him arises that which perishes, before him stands that which falls, and nothing is all before him: to him alone be glory, who alone is God, alone the Creator, alone the Ruler of all things. Therefore, if you bring peace, we shall receive the peace offered in the midst of war, or if you bring war, we shall likewise hope for peace out of war. Whether by death or by life, let the will of the Lord be done. When this is done, our peace will also come forth to eternal life, amen. Be strong despisers of Satan! The triumphant one in Israel crucified the one by whom he was crucified, and put him on display, and presented him to us to be ridiculed, mocked and scorned, if we believe in the crucified Christ, the Lord and victor over his crucifier, the devil. For if they crucify us, we shall in turn crucify him, and on that day, or even before, make a public spectacle of him. Farewell. Anno 1540.
Martin Luther.
1299 The Protestant answer given to the Counts of Manderscheid and Neuenar at the Convention in Schmalkalden on April 11, 1540.
This writing was originally written in German, but was translated into Latin by Melanchthon and thus given to the imperial ambassadors (Spalatin's Annals, p. 381). Another translated it into French because the emperor read only French (Seckendorf, Hist. I,utfi., lib. Ill, p. 257). It is found in German in Spalatin's Annals, p. 381, from which it is included here. Melanchthon's translation is printed in his Letters, lid. I, p. 122 (according to Pencer's edition) and in Seckendorf's Ilist. Imtd, lid. Ill, p. 262 8g^., ^clck. I. Another redaction of this writing was prompted by Granvella's demand that all the passages in which his name was mentioned or the emperor was addressed be deleted. This thus amended document was published in 1540 in quarto in a single edition under the title: "Des Churfürsten zu Sachsen, Johann Friedrich, und Philippsen, Landgrafen zu Hessen, Antwort, so sie von ihnen selbst, und ihrer Mitverwandten wegen, auf nächstenm Versammlungs-Tag zu Schmalkalden, Graf Dietrichen zu Manderscheid und Graf Wilhelmen zu Neuenar, auf ihr Antragen, der Religion halben gegeben." This redaction is printed in Hortleder, Von den Ursachen des deutschen Krieges, lom. I, fid. V, oap. 9, p. 1124. also in the Oorp. Loc. vol. ill, 989.
The written answer, which by the grace of God Johann Friedrich, Duke of Saxony, Elector, and Philipp, Landgrave of Hesse, have given in the matter of religion on account of the well-born Counts, Mr. Dietrich, Count of Manderscheid, and Mr. Wilhelm, Count of Neuenar, to Schmalkalden.
We take it for granted that both the highborn Lord of Granvall and the well-born Counts mentioned have, in good opinion, made the proposals of a peace, which were brought to Schmalkalden by Doctor Sibert of Leuenburg, on account of the same Counts, and subsequently the Count of Neuenar verbally reported to us in his own person. Therefore we thank them not only for our persons, but also for all our co-named kindly and graciously. For we can say with truth and certainty that among all human things on earth we desire nothing more and higher than the most victorious Roman Emperor, always ruler of the Empire, mercy, and common peace of the German Nation. Above all, however, we are grateful to the Highborn Lord of Granvall, 1) that he has shown us so much, that he has so far served and advised that these things
1) Thus: "Granuall" is the name "Granvella" written throughout Spalatin.
He said that no war would be waged, and that he would only gladly advise, help and serve to preserve the common peace of the land. We also have no doubt that such an honest Christian undertaking, which is only honest and praiseworthy even for such a man who is involved in the highest regimental matters of the whole world, is heartily pleasing to God. We also ask that such a man's heart, will and mind continue to bring the glory of Christ to light, and to guide and govern for the promotion of the common peace of the Holy Roman Empire. We also ask the same Lord of Granvall, to the utmost of his ability, not to tear apart more than he promotes in the Church by violent actions and proposals. Which glory an honest man should desire much more, than to tolerate and lay down internal land confusion without bloodshed of the countrymen. But this we ask first of all, that he may not think that we have any desire for such church disruptions, or that we do not unite with other peoples out of unrighteous, unreasonable inclination, forwardness and courageous will, and do not keep to the custom and habit that has grown up so many hundreds of years ago. We are now burdened with grief, toil, labor, expense, and travel, not only because of error or presumption, but also because there has been discord in the doctrine of the church, as has happened many times before, so that it is not necessary to fall away from the confession of the truth. So it is also not proper to applaud and help those who unjustly and unjustly practice rage and tyrannical cruelty against godly and innocent people from time to time. We have these just, brave, true and great causes, that we do not keep it with the others; as the highborn Lord of Granvall, as the highly competent, can himself well consider. For this is the case nowadays, that many great abuses, which are by no means to be concealed, are being defended by our opponents with new unkindness, which does not look well on the Christian church and congregation; as the 41st Psalm says: "Blessed is he that taketh care of the needy, whom the Lord will save in the evil time. And after we have noted that the Roman Emperor's Majesty has been accused of suspicion and suspicion of the Lord. Majesty's suspicion against us, as if we should not argue about God's honor, the improvement of the churches, and the salvation and bliss of souls, but that we either meant and sought the goods of the churches, or something else: therefore we ask most earnestly that the Highborn Lord of Granvall will protect us against the Roman Empire.
Imperial. Majesty and apologize for it. For we know almost well that such speeches are being made by our unfavorables to the common man and are being formed to denigrate our affairs with them. But as it is, truth shall have the upper hand in the council of the highest prince, and false imaginary complaints, violence and injustice shall have neither place nor room with him. For since our detractors have evil things, and cannot overthrow the doctrine taught in our churches with true arguments and good reasons, they fall to this complaint that they are subject to the monasteries and other churches' goods. But what an ugly thing it is that they ask for the salvation of temporal goods, and do not ask to correct and purge the greatest vices in the church, which they themselves know and know. For the first and foremost concern should ever have been to preserve the doctrine that God Himself has given us. But the first and foremost and most important concern of our enemies is to attain and maintain principality, rule, wealth and pleasure. Now there is no doubt that our adversaries know very well that we do not fight for wealth and temporal goods, and that we do not seek temporal goods, but our adversaries pretend to do so because they would like to embitter the minds of kings, princes and lords, to destroy this pure, salutary, comforting doctrine, and to fulfill their tyrannical rage. Nevertheless, it is known, and is public in the day, that no one of us has wrested anything from our country, or has dared to wring anything from it. No one, not even of us, has deprived some bishop in Germany of his authority and taken it away. Also, since the bishops no longer wanted to give and carry the ecclesiastical court authority into the kitchens and cellars, they threw it away. Yes, they can also not properly conduct the spiritual judiciary. The episcopal monasteries still have their pensions, interest and income. On the other hand, our enemies seize many properties of our churches and forbid to give and pay the pensions and interest that are in charge of our churches. In the past, the episcopal monasteries may have given away some of their income to maintain parish priests and schoolmasters in towns. Now, however, many towns give the priests, preachers, chaplains, schoolmasters and servants salaries from the common property. And the cities, being attached to this relationship, have so little access to it, profit and advantage, that they are deprived of the old previous advantages. But, dear God, such is the journey, danger and expense,
The teaching that grows out of the thing on them is only very much. Therefore, they can never be regarded, held and respected as those who would have accepted this doctrine either out of avarice or out of a desire to be semper free and in no one's obedience. But our disfavorers bear the princes of the evangelical confession and confession hatefully, for the sake of the monasteries. And we would sincerely like that Roman Imperial Majesty and the Reverend Majesty and the Highborn Lord of Granvall would know best how these things stand, for what reason the administration in monasteries is changed, and in what way the ecclesiastical goods are partly for the necessity and benefit of the churches, and partly still held and used by us, as also our mind, will and opinion stands with such goods; Then, with what protection our enemies not only exhaust, scrape, and toil the monasteries, but also other churches and parishes, from which it will certainly result that in their dominions there will be nothing but a vain Turkish, pagan, and unchristian doctrine and nature, people, and life. We also ask the Reverend Lord of Granvall to signify all this, as the most high-minded. Since the princes also have some accesses, which are actually either very small, or much smaller, because one wants to speak of them, they are not so great, important and beneficial that they should take upon themselves so much grief, reluctance, trouble, work, worry, expense and danger, as this matter entails. For, not to mention the reluctance, toil and labor, if one only adds up the annual expenses with the monastery's goods, rent and interest, it will be clear that our expenses are far higher, which we now bear for sixteen whole years because of these things. And these expenses, together with their burdens, continue to grow and increase. Above that, consider the danger to each other, which prince, for the sake of unrestrained access, enjoyment and benefit, would put all his land and people, property, body and honor in such danger. All of this is no other than a clear and obvious indication of how our hearts, minds and opinions stand etc. Therefore, we humbly submit to Your Imperial Majesty. Majesty's most humbly request that she not suspect us to be moved by some selfish search to hold on to this matter. For His Imperial Majesty's Majesty's grace, and our fatherland's peace and chamber are dearer to us than all human enjoyment, use and advantage. Nor do we doubt that our adversaries, who know of our principalities, lands and dominions, and of our entire regiment, will
have excused themselves because of stinginess. Therefore, we certainly do not bear such a heavy burden of confession of this doctrine for any other reason than that God Himself commands that one should confess the gospel. As Christ says, Matth. 10, 32, "Whoever confesses me before men, him will I confess before my heavenly Father." To this God also gives that we should not have fellowship with those who practice unrighteous rage against the godly. Now we come again to the complaint about the monastery estates, of which we first want to indicate the reason why their administration has been changed. Since the light of the holy gospel has appeared in these lands from the right services, many of them have left the monastic and monastic hypocrisy and glittering of themselves. Many of them also, in order that they might come to study again, or go to another state, and set up their household, have asked us for a sum of money. Because the times required this change, we appointed Christian preachers in all the places where monks remained, and ordered them to put down the unchristian services and to honestly entertain those who wanted to remain in such meetings, even if they were completely idle and did nothing for it. And especially we want to help the poor old people and provide for them. There are also such assemblies in some monasteries. Now this has been both of our duties: first, to see to it that the right Christian doctrine is carried out in our churches, and that the unchristian misbeliefs are removed from the same ends; and second, that such common goods do not perish, which the monks have already either abandoned or despised, or have badly killed. For this is the case every day, that the princes are keepers of common goods, which are endowed for the entertainment of pastors, preachers, church and school servants and poor people. Thus, there were no more people in monasteries who knew how to keep house. Therefore, we appointed administrators and superintendents in the monasteries, who kept the housekeeping, took care of the agriculture and other offices. Thus the administration of the monasteries changed. But who does not see that the causes of such change are honest and good? For we did not want to require foreign monks to us, who would have distressed our churches. For many parishes belong to the monasteries. Therefore, soon in the beginning, the income of the next parishes had to be ordered from monastery estates. Following have
We have also given a great deal to the other churches that needed supplementation and improvement. We have also ordered several hospitals and added something to the schools. Through such necessary offices and service orders, which one cannot do without, the monasteries' pensions, interest and income have been reduced, which were greater in one place than in the other. The rest is in the hands of the princes, which is small and low in many countries. Nevertheless, poor and small parishes still have to be given an allowance. Thus, one also helps poor priests thickly and often from such goods. Thus one gives some scholarships and salaries to poor students, in one place more than in the other. Thus, the times will also require us to strive for ways and means to preserve the scholarship and teaching, so that only many pupils and students may receive from the spiritual goods. Accordingly, we request that from the remaining goods, if in a Christian concilio, day or assembly, a unity of the churches would be agreed upon, such goods be turned over to the church, schools and other common benefits in distant lands, without any burden, in such a way as a concilium or assembly would then decree. For the goods of the churches belong to the maintenance of the preaching and parish office, the schools and churches, and the common need. As then the sayings of divine right indicate, also the old Concilia and old Canons. Because of this, we also ask again that our adversaries then let the spiritual goods they hold be used also for church needs, that is, to help parishes, schools and the poor, when they need allowance. For many cities have either no income at all or very little income from their parishes. However, neither the bishops nor the canons do what they are supposed to do. Among them, studying is also left undone. Therefore, because of necessity, one must strive for the means and ways so that the Christian faith, doctrine and good writing and arts are preserved. Since it is primarily for the sake of religion and faith, and to preserve doctrine and Scripture, that God has instituted and decreed the police and world government, it truly behooves the princes and lords to put all their possible diligence into preserving faith, doctrine and Scripture. We also request that a board of directors 1) be set up so that the ecclesiastical estates may be used for such Christian purposes and mildly.
1) In Latin: nos daturos eautioneru - that we want to give the firm assurance.
Things are to be used, as reported above, where our adversaries also again make a board. For we see that in such a large quantity and number of monasteries, an innumerable heap of ecclesiastical fiefdoms 1) and benefices are being taken over by unlearned wretches and fornicators, who not only cannot serve and benefit either churches or the common good, but are also only burdensome and harmful to it. What is happening in the principalities at this time, when the princes are opposed to Christian, godly teaching? Then they do a thing, subject themselves far and wide to that which is owed in our principalities, and forbid us to pay and pay. If we then remind them of the debt and offer to pay their churches, which they are accustomed to receive from our dominions and territories, they do not do anything of the sort and leave us nothing to follow. And the court of appeals holds against them and forces us to pay them. However, they take from our churches, without any penalty, what they themselves want. It is a common saying: Aequalitas non parit bellum; that is, where there is equality, there is no war. Therefore, if the Court of Appeals would like Germany to have peace, quiet and good quarters, they would not treat our churches so unequally, so that they would also burden the parishes and the poor. But they respect these godly offices so little that they do not spare their own churches, for they place intolerable value on the parishes and other churches. Because they also rage against the Christian pastors, many parishes lie vacant. Thus, the annuity, interest and income of the vacated parishes are drawn into the offices. The monasteries are so exhausted at some ends that at many ends the monks say that they have nothing more than the sound of bells and their chants. At many ends, not only the villages, but also towns stand without pastors, which only hurts the hearts of pious, respectable people. It also makes a pagan, wild, crude life among the common man, and will also make a barbarism, wild, crude life among our descendants, and make religion, God's fear and service completely forgotten. And truly! we would very much like that the Roman Emperor's Majesty would inquire properly. Majesty should inquire in what places Christian pastors are best kept, the churches honored most diligently, and everything that is necessary for the church honored with more diligence, from our adversaries or
1) So put by us after the Latin instead of: "an innumerable house of the clerical fiefdoms".
with us: so the matter would be gracious to her and Imperial Majesty. Majesty graciously, and move them to make a reformation, and to help the parishes. For as long as one deals so tyrannically with the Christian pastors and preachers, we will not have pastors on either side. All this avoidance would make Roman Emper. Majesty would know that it is based on this. And it also shows sufficiently that we are not favorable and inclined to this doctrine for the sake of avarice, which increases our expenses and danger, while our adversaries steal from spiritual goods as much as they want, safely and without any burden, and have large salaries, so that they are appointed by the bishops to destroy the Christian doctrine. Furthermore, we hope that Imperial Majesty will pardon us sufficiently. Majesty will have pardoned us sufficiently, since we request that the remaining monastery estates be turned over to a Christian concilium or assembly, in which peace and unity will be established. The other accusation has hurt us much more, that Imperial Majesty suspects us. The other accusation has hurt us much more, that His Majesty suspects us of holding a Christian and righteous discussion with others, than that we only set ourselves up to give and take peace and unity, that we thereby forgive and endure the matter, and that we shy away from righteous knowledge and judgment; and the actions of the previous imperial diets are brought up, at which, because we did not fall away from the doctrine, we are said to flee and shun the light. For hypocrisy is ugly and shameful, but especially in matters concerning religion and God's word and service. Therefore, we most humbly request, Your Imperial Majesty, that our righteousness be respected. Majesty will graciously listen to our righteous and honorable apology. When our adversaries had spread many false, fabricated complaints against our churches from the Imperial Diet at Augsburg, and we had been ordered to give an account of our doctrine and ceremonies, we did not put anything under the bench, but freely and simply stated our entire doctrine in such a way that it could only be understood that we righteously follow the true apostolic and catholic church, and keep the symbols and articles of faith; and that our doctrine and ceremonies compare very well with the ancient, pure, Christian church. We also have many and important causes of our intention and undertaking; we are also confident that 2) a great many commoners are also
2) Here we have erased "only" which is not expressed even in Latin.
The people of the city have been well satisfied with us, since they have seen that we hold a unanimous opinion about the apostolic and catholic Christian church, and have punished the abuses and errors that crept into the Christian church in former times. For this cannot ever be denied, that much more grievous and unmistakable burdens and errors have secretly crept in. The doctrine of repentance and forgiveness of sins has become highly confused. What terrible abuses the sacrament of the true body and blood of Christ has fallen into in the corner mass, although it is certain that in the old Christian church they knew nothing at all about corner masses. In the celibate and celibate state outside of marriage, how many sins and disgraces are involved! So also the doctrine of the power of the keys has been full of vanity, lies and ambition, and has been drawn and interpreted only to increase the tyranny of the pope. How great has been the burden of unbelieving doctrines, and how swiftly and harshly have people been plagued and tortured with human doctrines! How little distinction has been made between the ministers of the gospel! Our confession and confessing has been directed to the matters and articles and has been put up, what errors have been punished with us. Thus our writings are still available. Above this, many God-fearing, Christian people confess that they have been reminded from these same writings and books in a Christian and useful way to be more faithful to the teachings of Christ and the right worship of God than they were before. Therefore, do not flee from the light. Since they also wanted to make a comparison at Augsburg, we did not do anything fraudulent, but showed ourselves as those who only wanted to have peace and unity. We also let it be heard that if the necessary pieces were accepted, we did not want to quarrel for the sake of the middle 1) and indifferences; we also proposed and offered honest ways and means. However, however we have been dealt with, we wish that Imperial Maj. Maj. our most gracious Lord should know. For those who were appointed by the opponents to the negotiation agreed in explicit words that they did not want to change their opinion at all, nor did they want to change it in anything soft, but only to discuss and talk with us, to bring us to their opinion, way and opinion. Then they began to defend the invocation of the saints, the abuses of the mass, and to make amends for the
1) In Spalatin: "mediocre things".
Sin. This was never a true recognition that one had searched for the right source and reason, but was only a confirmation of the old errors. Because we have not consented to this and have not let the truth go, our adversaries accuse us by Imperial Majesty. Maj. our adversaries accuse us, and invent upon us, that we have only posed ourselves in such a way, as if we had desire and will for peace and unity, only to forgive and prolong the things; but it had not had the opinion. They also called unity and settlement nothing else than falling away from the truth. After that, no disputation and discussion of doctrine was ever held on any day, although we have never fled or shied away from any discussion in which Christian and righteous action and counsel was taken. Therefore, we wish and request that Imperial Maj. Maj. should certainly see to it that we seek neither evasion nor circumlocution. For if we were ashamed of our affairs, we could with great glee and applause desist from the matter and fall. But because we know that the cause is good, Christian and godly, necessary also for the Christian church, and that Christianity cannot do without it, we bear the great burden of the confession and the confession for the sake of God's command, as we said above. Nor do we act treacherously, but we desire to spread and preserve Christian doctrine for the sake of God's glory. Thus all the pious desire nothing more than a Christian, godly unity of the churches. Therefore, as we have done on the day at Frankfurt am Main and elsewhere on several occasions, so we also now offer ourselves for a Christian and righteous discussion with other princes and estates of the realm, in which the right wells and grounds of Christian doctrine may be opened, a godly settlement, peace and unity may be decided, made and established. And so that the ambiguity or doubtful word does not cause suspicion, we call this piam conciliationem, that is, a godly and Christian conciliation, in which truth is brought to light, the Christian church is helped, the old errors are put away, and the righteous services are again established. For since it has so often been said that the Roman Emperor's will, mind, and spirit have not been respected. For, since it has been said so often that Roman Emperor Majesty's will, mind and opinion is that the discord in religion be constantly settled and reconciled, and the right wells and grounds be opened, we do not call conciliationem, or a settlement, direction or treaty, when one wants to confirm the old errors, or when one falls away from the truth. We
Nor do we believe that the order of the disputation and debate at Augsburg has ever been reported to the Roman Emperor. Majesty the order of the disputation and debate at Augsburg was rightly reported, in which our adversaries publicly declared that they did not want to deviate from their opinion at all, but would only act and work to bring us to their deeds, which are directly opposed to the Gospel 1). Now if they would deal with us in this way again, it would not mean dealing with these things according to the fountain, spring and ground, or seeking the truth, but holding this Pythagorean proverb against us: Ipse dixit, that is: He has said it; because one has said it, because one wants it to be so and not otherwise, so it must remain and be. This saying about human power should never be accepted in the Christian church. For God's will can never be discerned from human opinion, but, as St. John says in 1 John, "The Son of God, who rests in the bosom of the Father, he has shown us. Kaiserl. Maj. will order this Doctor, our dear Lord Jesus Christ, to be a judge in these disputed religious matters. Kaiserl. Majesty commands to seek the truth, so that the honor of Christ may come to light and be promoted, and so that godliness may be advised and helped. This will be very well and sincerely understood by His Imperial Majesty. Maj. will be very well and truly pleased. Since we are to avoid circumlocution, it is requested by Imperial Maj. Maj. that we may be heard clearly, in fact, and with expressed words, as to our heart, will, and opinion, of which articles we think cannot be rejected. There is our Confession together with the Apologia, in which it is sufficiently clear which articles we hold as necessary and which cannot be abandoned. We also do not doubt that the doctrine that is taught in our churches is precisely the doctrine and unanimous approval of the true apostolic and catholic church of Christ. For the same doctrine is taught in the writings of the prophets and apostles. Thus, the testimonies of the ancient Christian church about the necessary things agree with this doctrine, namely: about the doctrine, about the righteous use of the sacraments, about the power of the keys, about the office of the ecclesiastics (which, however, is completely2) unequal
"deprived".
2 s Here we have deleted the words: "restless and"; in Latin it is only 6i88irail6, referring to oSieio. Therefore we have also changed "which" (referring to äoebriua) to "which" and put the brackets.
The church is not a part of the apostolic and Christian church, and separates and separates itself from the righteous Christian church. Therefore, if we threw away our confession, we would not keep it with the apostolic and Christian church, and would separate and separate ourselves from the righteous Christian church, which has always existed, in which the first fathers, prophets, apostles, and other saints, like in the faith that we preach, teach, and lead, have called upon God, and God's Son as the one, right Savior, as St. Peter says Apost. 10: "To this all the prophets bear witness." One should not hold it against this church. But we would be separating ourselves from it if we were to break away from our confession and re-establish the old errors and the horrible, frightening abuse of the sacraments. In addition to the necessary articles, there are also several indifferent and mediocre articles, which are not necessary, as human ways, which are instituted so that there may be order in the churches. The ecclesiastical compulsory jurisdiction, the ordination and consecration of ecclesiastical servants, certain visitators, ecclesiastical property, and disputed matrimonial matters could be unified if only the main doctrine were unified and agreed upon. For what is the use of comparing with them about the ceremonies or the compulsory jurisdiction, if they are still not in agreement with us in the main articles of the doctrine? In short, the quarrel cannot be settled if the others continue to defend error and to strangle the pious, the godly. But that some reproach us as if some errors were mixed up in the doctrine of our churches (although we do not doubt that the doctrine and preaching of our churches, to which we have publicly professed, is truly nothing else than the united pure approval of the apostolic and catholic church of Christ), but as to this, so may the adversaries bring it forth on the day, if something does not please them; Then we want to give a lengthy and abundant answer to every article, and hope to give an answer so that all the godly and lovers of the truth will be well satisfied with it 3). If there is anything in our Confession or Apologia that is obscure or shorter than necessity requires, we will explain and clarify it. Where also some of our book writers would have spread out some opinions (for we are ever human), which should be changed: the same
3) "Genüge" put by us instead of "gnug" in the old edition. Latin: satistäotioiww.
will certainly, if they remember it, not set themselves against righteous judgments and findings. We also know that some unlearned people are annoyed by the fact that in our churches the ceremonies are not the same everywhere, although equality in such matters is not necessary if one is only united in doctrine; but nevertheless, for the sake of common peace, one would also like to deal with this on one day. For, praise God! by God's grace, all our churches do not lead more than this one doctrine, which is written in our Confession and Apologia. This is also the reason why we consider it that on one day may be acted upon a contract and settlement. For one cannot act on the custom of indifferences and mean things, if one has first agreed and united on the necessary doctrine, for which a discussion is necessary, so that such great things may be purified. After that, when they have agreed on a unanimous doctrine, they must discuss many things concerning ecclesiastical jurisdiction and church government; which things we do not hear, how they may be dealt with in particular. Since we have had our opinions, minds and wills clarified, we again ask the Reverend Granvall to humbly admonish His Imperial Majesty to make peace and reformation in the Christian church, so that a lasting and true peace may be established. For if public errors are confirmed, there will always be people who will oppose them and speak against them. Moreover, it is wrong to use the sword to punish vice and error. And such regiments should not be in the Christian church. Emperor Constantine twice gave judges to the Donatists, even though they were publicly wrong. For the third time, he heard them himself, so that he would not let out any weaker commandments before the matter had been sufficiently discussed, heard and recognized, so that he would not introduce them too quickly into Christianity. We also hope that the Imperial Majesty will be of justice and goodness, after so much dispute has arisen over the most important matters, that he will not do anything by force before a righteous and fair hearing and judgment. Accordingly, we ask that, just as the Emperor's Majesty did at the meeting in Frankfurt, so the Emperor's Majesty will not do anything by force. Majesty put us off a public discussion at the meeting in Frankfurt am Main, His Imperial Majesty will graciously grant us the right to a public hearing. Majesty will graciously decree and procure such a meeting, and as has been said so often and so thickly, that His Imperial Majesty will be pleased with it. Majesty will be concerned that the real truth may come to light.
for the right reasons, which are to be considered primarily in the church, namely from God's word, which is written in the writings of the prophets and the apostles, with which also the old and pure Christian church agrees. Let it be so, as it may be, that all descendants will not speak, say and recognize otherwise than that our request and search has been equal and fair, Christian and godly, and that it will not only benefit us, but also the whole Christian Church; which also Roman Imperial Majesty is obliged to promote. The bishops are burning with honor, avarice and cruelty, raging and raging, doing nothing else but inciting, pushing and driving to strangle the innocent and Christian priests and to devastate the churches completely. And it is certainly a righteous praise and glory to Roman Emperor Majesty that he has so far not been able to prevent this. Majesty that he has so far not followed the bloodthirsty advice and suggestions. For God wants especially that one should show oneself kind and gentle towards the poor servants of the Gospel. Finally, we also ask with all diligence that the Roman Emperor's Majesty may grant the sisters and brothers of the Church. Majesty not to believe and to grant the insincere, false complaint that some of us are to be blamed as if they were to be the shells of their imperial enemies. Majesty's enemies, whom her Imperial Majesty has publicly warred against. Majesty has publicly warred against. For it is once evident and on the day, that we at that time have accused some Roman Imperial Majesties. Majesty. Majesty with several services, sent gunmasters and quite a number of powder. In addition, we have only gladly allowed our subjects to accompany the Roman Emperor. Majesty to serve in war and in the field. Thus it is also on this day that we have at that time offered and carried to house and court not small advantages, and have not accepted them, solely for this single cause, that we have offered our most loyal service and faith to the Roman Emperor with more subjects. Majesty with more loyalty and faithfulness. For this reason we would like to be pardoned by the Emperor. Majesty. And since one of us has been named, in whose reply we hope that Roman Emperor Majesty will be satisfied with his submissive reply. Majesty will be graciously pleased with his gracious reply. This answer of ours, in all and every article honest, truthful, simple and consistent, we ask that the Highborn Lord of Granvall be unburdened, read it, and report it to Roman Imperial Majesty. Majesty, to command us to their Imperial Majesty. Majesty, and ask that a righteous settlement and unification of the churches be undertaken, which is so highly needed that, where the unrighteous rage, tyranny and persecution does not cease, it is very much to be desired.
that a terrible devastation of the churches will result from it. For the bishops are so skilful and so minded that they would much sooner and rather that the whole religion and the whole Christian faith would be destroyed than that they would consent to some reformation of the church. In the end, however, we ask that the Highborn Lord of Granvall also report our most just complaint to the Chamber Court of the Roman Emperor. Majesty, in which our relatives are being most unreasonably accused, even against the law and imperial prohibition. And it is true that in minor cases the Court of Appeal not only pronounces unjust judgments, but also cruel and swift ones, as in the Mindische case on the day in which the dispute was not about more than sixty florins or so, which the poor city of Minden has assigned to a parish church, as they also belonged to the church before. But our opponents would much rather that the same sixty florins be consumed and destroyed by idle vagabonds, regardless of the fact that the idle canons of the same place squander large estates, and yet serve the church nothing at all. On the other hand, for their benefit, they do not want the parish church to lose so few florins. For the sake of this minor cause, the Court of Appeals has issued a censure against the city of Minden. Therefore, we ask with great diligence to forbid and prevent such outrages of the Court of Appeal and all such lawsuits, according to our request and judgment, which was discussed with the two Electors of the Palatinate and the Margrave of Brandenburg at the meeting in Frankfurt am Main. Since now the Roman Emperor's Majesty Majesty would like to see peace, tranquility and tranquility in the German lands, the proceedings of the Court of Appeal must truly be abolished. For what are such judgments but army drums for great outrages, against which, by virtue of natural rights, rescue and resistance are permitted. Even if the same processes were not abolished, and perhaps others made and took up a war army, we could not think otherwise than that they were taken up against us. From this, then, might arise unintentional uprisings, which we would not like; for our highest desire is that Germany may stand in good peace. We also request with great diligence the Lord of Granvall, Roman Imperial Majesty, our allies. Majesty, our most gracious Lord, to exhort him to give us peace and to abolish the lawsuits against us in the matter of religion. We also ask the well-born Counts to kindly order this to the Most Reverend Lord of Granvall. Against this
we also in turn, both against the Lord of Granvall and the Count such friendly and in grace to deserve and recognize.
1300 Melanchthon's letter to Luther about the actions of the convention in Schmalkalden. Around April 11, 1540. 1)
This writing is found in Melanchthon's sxist., lid. I, p. 29 and in Corp. red, vol. ill, 1003.
Translated into German.
1 Lunden had written when he returned from Spain: Emperor Carl would come to Germany, not that he would start an internal war, but that he would hold council on how the unity of the churches could be mediated again through reasonable means. For this reason, von Lunden admonished our princes that they should also discuss what they wanted to defend or give in to the adversaries. That is why the Schmalkaldic Convention was called. They deliberated and unanimously decided that they could not abandon the articles that we assert in the Augsburg Confession and its defense (or apology); if they were one in doctrine, they would not have to argue so vehemently about middle matters.
Our objection, which the others have signed, seems to have been written in a well-considered and learned manner, as Paul will be able to tell. While this is going on at our convention, the Emperor Carl's answer has arrived from Spain, in which the Emperor reports that he has come to Germany, not in a hostile mood, but in the opinion that he wants to let the churches act in harmony, and shows some hope that he wants to give peace, and has said that he will answer and declare himself about it soon after.
This is probably a doubtful speech, but we consider it peaceful. Afterwards, the Count of Neuenar 2) arrived soon after, bringing the council or the concern of harmony; there were some complaints or grievances of the emperor. The legation was trained with court elist. The Counts of Manderscheid
1) This time determination is according to Burkhardt, p. 353.
2) Seckendorf, nist. I,ntk., lib. Ill, x. 2571", says that the Doctor of Laws Sibert Leuenburg, a Cologne citizen (see the beginning of the previous number), was followed only by the Count of Neuenar, because the Count of Manderscheid, his uncle, was prevented by illness.
and Neuenar claimed that the emperor had not actually sent them, but that their advice and opinion pleased the emperor. The sum of the council was this: Because the emperor would like to have the common disputes settled without much ado, Granvellen and these two counts thought that they should ask that this be sought by the emperor in silence, and that we elect him as arbitrator in these disputes in silence. If we did that, the emperor would need Granvellen and a few others, and would choose learned people from both sides to judge the doctrinal points and bring them to a settlement. The dispute about church property, however, would have to be left to the emperor's judgment. They also wanted to know this, namely that we would like to state clearly and purely what we are willing to concede or to assert.
(4) There were very harsh complaints about the church property and about playing hide-and-seek, for the emperor complains: it is very displeasing to him that up to now we have always acted as if we were looking for harmony, and yet we have always played the matter far away, so that our party would thereby gradually become stronger; we have never been quite willing to quell or abolish the discord, because we have not given in to the adversaries at all.
(5) He also tells how diligently he had acted on unity at Augsburg. And the whole complaint boils down to this: it does not seem that we seek unity, unless we abandon the whole doctrine to which we profess.
We have answered modestly and truthfully that we sincerely wished for the common good and peace; in response to the accusations made against us, we have expressed our need and have faithfully confessed that we did not consider this to be unity, if old errors were to be confirmed and godly doctrine abandoned. We also clearly indicated which articles we thought should remain, and asked that the matter not be dealt with in silence, but in public meeting, as promised by the Emperor's envoy at Frankfurt last year. We also testified afterwards that we did not dispute about the church property.
7 The princes and cities envoys have the answer 1) in writing. Perhaps our answer will be judged in different ways. There is not much in it that sounds somewhat harsh. The rest is written modestly, honestly, seriously and without hypocrisy or sophistry.
1) The previous document.
And if the Emperor wants the churches to be advised in a Christian way, I think that we have already given him cause to do so. God grant that the Emperor's mind may be awakened, that he may properly investigate the sources and reasons of the doctrinal points and have them acted upon, as has been written so often in this narrative of the Counts.
(8) There you have the most distinguished and important history of this convention. For the rest are common things, and among them also many that Demosthenes calls common infirmities and faults of the regiments, of which we will speak orally some day. Farewell!
1301 Emperor Carl V's invitation to a meeting at Speier, or from there to Hagenau, to Elector John Frederick of Saxony and Landgrave Philip of Hesse. Given at Ghent, April 18, 1540.
This and the following document appeared together in a single edition in quarto in 1540. Both are printed in Hortleder, toru. I, lid. I, eap. 33, p. 130 and in Lünigs'Spieil. eeel. eont. I, p. 111.
Carl, by the Grace of God Roman Emperor, at all times Mehrer of the Empire etc.
Highborn dear uncle, Prince and Elector! We have, among other things, quite brotherly and friendly discussed with our friendly dear brother, the Roman King, the great concerns that are now being found in the Holy Empire of the German Nation, and especially the disputed religious matter, according to necessity, and have decided with his love what we, with the help of the Almighty, graciously see promoted in it for the peace and welfare of the German Nation, and, on our part, to omit nothing that might be useful for the speedy, peaceful settlement and compromise of religious matters that have arisen, as your beloved and only men have never found our gracious inclination in the work to be otherwise than that we, of our highest fortune, would gladly help to prevent war, outrage and bloodshed in the Holy Empire of the German Nation. To this end, we have spared no effort, as much as was possible and feasible for us. We are still of such a fatherly, gracious mind, provided that your loved ones and their relatives in religion are so minded, and not otherwise requested.
The people of the city of Vienna are convinced that the church would be taken and abused, and that they would comply with their manifold submissive requests that they be inclined to constant peace and tranquility, and that they would show and prove themselves to be different in the settlement of religious matters in such a way that no deficiency would be found among them. And although our excellent and gracious action some many years ago, on account of the discord in our Christian religion, which had been variously cultivated before, has had little effect, and such things have been carefully torn down the longer the more, and besides this, one evil has followed another in such a way that, if we did not have a favorable and noble understanding, it was to be feared that nothing more certain than disruption between all the states of the empire, together with war and revolt, would result from it, We have nevertheless, out of our own goodness, not refrained from sending your loved ones and their relatives once again to a more convenient place, namely to our and the empire's city of Speier, or, if the same place would not be safe due to dying runs, to another nearest place, through our friendly brother, the Roman king. King, on the sixth day of the month of June, in the near future, and to have them dealt with there with all gracious diligence and earnestness, so that the heavy burden which such a discord dangerously imposes on the German nation may, by the bestowal of divine graces and all reasonable ways and means, be laid down without further delay. In confidence, your beloved ones and their relatives shall take our gracious good opinion into consideration a little more effectively than has been done so far, and remember such things themselves with all circumstances, and thus send in, prove and show that we, and moreover our dear brother, the Roman King, and other obedient states, are in favor of the German people. King, and other obedient states, which we partly also describe in touched places, 1) and that everyone may feel and accept that you are more inclined to good peace and tranquility than to rebellion and war. Accordingly, we hereby designate and proclaim to your loved ones and those turned to them the aforementioned day and place, graciously desiring, also earnestly commanding, that your loved ones certainly attend the same day at the appointed time in their own persons, and that nothing at all, but only God's power and conjugal bodily disease, should happen to them.
1) The Emperor's letter to the Catholic princes and estates summoned them to this convention two weeks earlier than the Protestant ones, namely on May 23, in order to consult with them beforehand. See No. 1304; likewise Seckendorf, List. Imtk., lib. III, p. 270b.
and in such a case, nevertheless, have some of their trusted councillors, who are inclined to peace, tranquillity and unity, and who are useful for the settlement of matters that have been brought up, finally conclude the matter with sufficient force, without any hindsight, and in particular with a sufficient report of what your loved ones' minds and opinions are on the matter, to do so as if your loved ones themselves were present. And your loved ones will also immediately announce and make known all this to the others of their kinsmen, so that they may likewise send themselves to the aforementioned day, with a visit to the same; so our dear brother, the Roman King, will be touched by us. King, for our sake, and also for his own, will certainly visit such a day, with the granting of divine help, and will appear in person at a certain time, and, for the sake of both of us, will inform your loved ones and their relatives of our mind and opinion in the aforementioned matters, as well as of the advertisements that have recently been sent to us by your envoys. Thereupon, in accordance with our gracious confidence, your beloved, together with their allies, may, for the benefit of themselves and their fatherland, show themselves to be so peacefully and willingly submissive that the discord, and whatever trouble may arise from it, may now finally be dealt with and settled, and that subsequently the other matters necessary to the Holy Roman Empire may be taken up all the more nobly. And so that your loved ones and their relatives may attend this day all the more safely and without any danger, we hereby graciously wish to put them off and assure them that they may not resort to any violence or evil in coming to and from their custody, and that they shall be completely put off from the Nuremberg peace in all measure, and that we do not wish to act against this, nor permit anyone to act in any way. But that your loved ones also keep peace against it, and give no one just cause for violent actions, as we graciously agree to do for your loved ones and your relatives, and will recognize it in all graces. Given in our city of Ghent, on the eighteenth day of April, Anno etc. 40, of our empire in the 20th and of our kingdoms in the 25th.
V. Hero.
Ad mandatum caesursas st oatUolioae Llajestatik propriurn.
Obernburg.
To Electors of Saxony etc. and Landgraves of Hesse.
1302 The answer of Elector John Frederick of Saxony and Landgrave Philip of Hesse to the above invitation. May 9, 1540.
See the previous number.
Most Sublime, Most Great Emperor! To Your Imperial Majesty, our most subservient, always obedient, completely willing services are ready beforehand with diligence. Most gracious Lord! Your Imperial Majesty's letter, given in the city of Ghent on the eighteenth day of April, in which Your Imperial Majesty grants us, among other things, the right of obedience. Majesty graciously informs us, among other things, how they have talked with their brother, King Ferdinando, in an entirely brotherly and friendly manner about all kinds of German nation concerns, and especially about the disputed religious matters, and what was considered good and contemplated therein, and thereupon graciously appointed for us and our religious friends a meeting at Speier, and a day in the near future, the sixth of June, so that we should appear there in our own person etc., We have most humbly, and in high honor, as is proper, received and read out. From this we find Your Imperial Majesty. Majesty the Emperor. Imperial Majesty that they are once again, as always, most graciously inclined to avert the misunderstanding in religion and the mistrust resulting therefrom with the most graciously amicable action in a fatherly and amicable manner. Therefore we say to Your Imperial Majesty. Majesty not only from our side, but also from the side of all our religious relatives, and we ask God with great and all diligence that He may grant your Imperial Majesty the most gracious and amicable action. Majesty. We ask God with great and all diligence to graciously fortify and strengthen your heart and inclination therein, for the glory of God, for the promotion and spread of His Word, for the improvement and harmonization of His holy churches, for the peace and tranquility of common Christendom, and especially of the German nation. And as Your Imperial Majesty Majesty graciously reminds us, in addition to such your imperial and paternal commandment, provided that it is thus considered by us and our fellow relatives in religion, and not otherwise accepted and abused, then your Imperial Majesty is to grant your Majesty the right to the Holy See. Majesty shall fully and certainly consider that we, for our part, and the churches subject to our territory, do not know otherwise (which we testify with God), than that all our relatives in religion, understood in our understanding, still as before, when Your Imperial Majesty was indicated several times, are in accordance with the law. Majesty several times, are earnestly and sincerely eager to settle matters in peace, tranquility and Christian unity.
only that such comparison of holy Scripture and consistent Christian, apostolic doctrine, as we also hope to God that it is not otherwise in the mind and opinion of Your Imperial Majesty and all good-hearted people, may take place. We, too, with divine help, do not want to think or accept otherwise, nor, as much as can be done with God and conscience, abuse it in some way, but in the things that would serve peace, tranquility, and also the indicated settlement of religious misunderstanding, we want to show and prove differently to the best of our ability, for which reason we will spare no expense, work, or effort. Your Imperial Majesty, out of Christian imperial concern that the discord in religion has not yet been settled by variously practiced actions, does not wish to make allowances for us, but for the things in themselves, which are great and important, and in which the divine honor and the salvation of all men's souls should and still must be considered, and besides for the other part, which, as Your Imperial Majesty knows, does not consider itself to be a part of the divine honor and the salvation of all men's souls. Maj. know, did not want to let him be instructed. For thus our minds and desires are directed to a Christian settlement of all misunderstandings in religion, and also to an honest, fair and lasting peace of the German nation. When now Your Imperial Majesty. Majesty, out of his own kindness, did not want to refrain once again, through her brother, King Ferdinand, from performing the announced pilgrimage and action at Speier, or, if the same place would not be safe, due to dying runners, at another nearest place, to be designated by the Most Reverend Royal Majesty. Maj., we would be willing and eager to pursue it in our own person, as mentioned above, if we thought that such an act of His Royal Majesty, in the form in which it has been performed, might bear fruit for the final settlement of religion. However, since we, and no doubt also our fellow deputies, did not like to see His Royal Majesty burdened or weighed down by so much business with futile action, we did not want nor could we refrain from asking Your Imperial Majesty our all-subordinate support. Majesty our most submissive concern. Namely in this form: Your Imperial Majesty. Majesty knows without a doubt that from the beginning of the misunderstanding in religion, it has been considered good and necessary at many imperial congresses, with the excellent counsel of both estates, and that no other convenient, correct, and expeditious way has been considered, except that the misunderstanding
in a free, common, Christian concilio or assembly, in the German nation, must be established by much and various disputation and investigation of the Scriptures and proven apostolic doctrine. However, since making such a common or national assembly in a hurry may have been difficult for some, but not for our religion, a measure and form of a friendly, Christian discussion has been discussed at Frankfurt, and also a parting shot has been taken; as Your Imperial Majesty, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor. Majesty. are undoubtedly informed of this to good necessity, especially that the matter of religion, since, as reported, it is diverse, great and important, is also important to God's honor and to the salvation of all Christians, and is not to be judged according to human appearance and dealings, but according to the divine word and apostleship, but according to divine word and apostolic teaching, requires much time, thought and action on account of necessity, and thus cannot be completed in a short time, as long as one should and wants to act otherwise thoroughly, finally and ultimately: so truly royal Majesty Majesty, even to the princes, counts and estates of both parts of the religion, it would be quite difficult, according to the nature of the matter, to be present and await the matter in one's own person without prior discussion and preparation, which must therefore require a great deal of time and effort and be necessary. Therefore, we would not like that the royal majesty should also do such things for both sides. Therefore, we would not like that the royal majesty, such as also both religious states, should spend such unnecessary costs and spend so much time. Therefore, according to our understanding, we again do not know a better way of preparation and final action, if the National Assembly ever does not take place, than how the same way to Frankfurt has been considered and how the common estates of our religion have been put off from it, the content of the farewell there; we also believe that it may not be found better with God's grace and goodness. In addition, Your Imperial Majesty has also taken note of the last reply. Majesty, from the last answer given at Schmalkalden to Count Wilhelm von Neuenar, graciously accept that such, as reported above, is still, as before, the common mind and opinion of our religion. Which answer will undoubtedly be presented to Your Imperial Majesty by Mr. Granvall. Majesty will now have been presented. And if it has not been done, we hereby send Your Imperial Majesty the following Majesty a copy; from this, Your Imperial Majesty will graciously send a copy to your Imperial Majesty. Majesty will graciously note some of our apologies and true report, as well as our most humble request and entreaty that
We are highly pleased and eager to celebrate a true Christian settlement, as we have unanimously and unanimously united with each other in Schmalkalden. Your Imperial Majesty. Your Majesty has also graciously taken into consideration that both of us, as special persons of the above-mentioned relationship of our religion, may not grant the personally requested meeting and the performed action in such a manner, without the prior knowledge of the other estates. Thus the time of the appointed day is so short that the estates must submit to each other, and Your Imperial Majesty must answer in the case. Majesty in this case is almost impossible. And not only that, but that the far-flung would find it difficult to obtain the time and place in their own persons. This is shown by Your Imperial Majesty. Maj. we indicate in all best opinion and subservience to graciously note our subservient concern. But nevertheless, in the event that the acts of which Your Imperial Majesty is graciously aware are not in accordance with the above-mentioned decrees and approvals, Your Imperial Majesty will not be bound by them. Majesty graciously writes, would not be discharged. From this we, even before behind our kinsmen, as your Imperial Majesty himself graciously writes. Majesty himself has graciously requested, we would not be able to proceed. Since Your Imperial Majesty has been graciously informed in this letter that Your Majesty's brother, the King, will certainly attend such a day with the granting of divine assistance, and will appear in person at a certain time, and that Your Imperial Majesty will be pleased to receive his blessing. Majesty. Majesty's mind and opinion in the above-mentioned matters, as well as in response to the advertisements recently sent to Your Imperial Majesty by our and our relatives. Majesty by our and our kinsmen's envoys, should indicate and report to us according to length 1), then we wish to honor God, to benefit the cause, and to be subservient to Your Imperial Majesty. Majesty for your most humble obedience and favor, and for the promotion of peace and unity, on the above-mentioned day, the sixth of June, and to Speier, or to the place which the Royal Majesty will designate for us in the vicinity, which will also be somewhat equal for both parts. Majesty will name for us, send ours with sufficient force, also notify our religious relatives of such day and place as conducive as it is possible to appear in person, or to dispatch theirs with the same force, Your Imperial Majesty's mind and opinion. Maj.'s mind and opinion in the matter, as well as the answer to the above-mentioned advertisement made by our relatives and our envoys; with the further order to take note of everything that may be necessary to put an end to the above-mentioned misunderstanding in the religion.
1) "according to length" put by us instead of: "according to lengthwise".
We are grateful to you for your cooperation in this matter, and to act most humbly in this region, as much as may be convenient and fruitful for the time being, and in accordance with God and His conscience, which serves to ensure lasting peace and unity of the German nation, and to help us, in our part, to strive for the preparation and ways according to the highest intellect and conscience, so that we may subsequently come to a right, true, uniform, Christian, final understanding in religion, and peace and unity in the German nation may be preserved. All in the hope to God and your Imperial Majesty that nevertheless the peace and unity in the German nation will be preserved. Majesty, that nevertheless Your Imperial Majesty will be pleased with such an action. Majesty in such an act, out of imperial. Christian mind and innate virtue, no less than we, and no other than what is in accordance with divine Scripture and apostolic doctrine, will not only desire, but will promote it to the utmost of their ability. Your Imperial Majesty. Your Majesty will also instruct the opposing party, who is found to hold opinions that are not in accordance with the Word of God, holy Scripture and apostolic doctrine, to give glory to God and to refrain from such opinions, so that that which is pleasing to God, in accordance with divine holy Scripture and apostolic doctrine, and not otherwise, may be acted upon. We also want to consider, as mentioned above, whether the Almighty's providence will send the action in such a way that we can recognize that our some personal presence is useful and necessary. We have no doubt that our fellow citizens will be able to help us, as mentioned above, if by the providence of the Almighty the action will turn out to be such that we can see that our personal presence would be useful and necessary, so that then some from our part will also come personally and in the most beneficial way possible. For we have no doubt that our kinsmen will show themselves in such actions next to us that Your Imperial Majesty will be able to help them and us. Majesty of the same estates and our earnest Christian zeal for God our Lord and His divine Word, also a righteous submission to Your Imperial Majesty, and a truthful and honest faithfulness to the Holy Spirit. Majesty, and a true eagerness and inclination for Christian peace and unity. Peace and unity, will be graciously felt.
Since, then, most gracious Lord, for this act of divine Scripture, understanding, different teachers and theologians are needed, and without them nothing fruitful can be done about the comparison of religions, we most humbly ask your Imperial Majesty to give his most gracious assurance and security to our and our religious relatives, also to all and each of these theologians and teachers, as well as to all the messages sent. Majesty, who will give her most gracious assurance and security to our and our religious relatives, also to all and each of the same theologians and teachers, likewise to all sent embassies and councils, which are sent and used for such a day by the estates of our religion, to, on and from such a day and place, from our and their
The Imperial Majesty has graciously granted, extended and enlarged the custody of all, and of every one of them, up to and including the present. Your Imperial Majesty. Majesty will also graciously write to Speier, or to the place where such a meeting will be held, and give an earnest command to keep such given security unbreakable and inviolable for all and every of the above-mentioned estates, their theologians, teachers, envoys, councillors, embassies and their servants, and to return to your Imperial Majesty's mind and opinion on all this. Your Imperial Majesty's gracious mind and opinion, and to keep us and our distant relatives all the more properly informed of this. All this for the sake of Your Imperial Majesty. Majesty, we are at all times inclined to do so. Thus we command Your Imperial Majesty, as our Majesty, as our most gracious Lord, in all subservience. Date the ninth day of the month Maji, Anno Domini 1540.
Your Imperial. Maj.
most subservient chur and prince
Johann Friedrich, Duke of Saxony, Elector etc. and Burgrave of Magdeburg etc., and Philipp, Landgrave of Hesse, Count of Katzenelnbogen etc.
To the Roman Imperial Maj. Maj.
1303 D. Mart. Luther's letter to Duke John Frederick, Elector of Saxony, concerning the colloquium at Hagenau.
The 10th of June 1) 1540.
The original of this letter is in the Weimar Archives, LsZ. II, Bl. 305, No. 125 X., reprinted in Seidemann's "Lutherbriefe," p. 57. In the editions: in the Wittenberger (1559), Vol. XII, p. 304 d; in the Jenaer (1568), Vol. VII, p. 390d; in the Altenburger, Vol. VII, p. 422; in the Leipziger, Vol. XXI, p.366.; in the Erlanger, vol. 55, p. 280 and in De Wette, vol. V, p. 282. We give the text according to Seidemann.
To the most illustrious, highborn prince and lord, Mr. Johann Friedrich, Duke of Saxony and Archmarshall and Elector of the H. R. Reich, Landgrave of Thuringia, Margrave of Meissen and Burgrave of Magdeburg, my most gracious lord.
Grace and peace in Christ, and my poor Pater noster. Most Serene, Highborn
1) This date is set after the original, which is dated: "Dornstags nach Bonifacii. In all editions: "Thursday after Reminiscere" (Feb. 26). But already De Wette has recognized that this date is wrong, and dates: "in May". Likewise the Erlangen edition.
Prince, most gracious lord!. Since Magister Philipps is now going to Hagenau with us to listen to the false pretenses of the larvae who want to paint us with colors as they are, even though they, our enemies, certainly seek all our destruction, as E. C. F. G. know and experience daily: I humbly request, as E. C. F. G. does. C. F. G. without thinking much more to do so, that the envoys all, and each one in particular, have strict orders, and know how to present, how they can neither deviate from that which has now been unanimously decided at Schmalkalden.
The devil has now been courted long enough, and the papists have been whistled at so often that they do not dance; so often lamented that they do not mourn, but want to master the wisdom of God. God, who began it, whose cause it is, and not ours, will know how to accomplish it without our wisdom and power, as has happened so far. But write this: some of the papists should want to adorn themselves with good words and try ours, which is why M. Philip also desires such a strict order. E. C. F. G., as the one who is most concerned, will know without a doubt how to keep to this. In the meantime, we want to add the dear Lord's Prayer to this matter, which has so far proven itself honestly, praise and thanks to God. Hiemit dem lieben GOtt befehlt, Amen. Thursday after Bonifacii [June 10] 1540.
E. C. F. G. Martinus Luther.
1304: The papal envoy's writings to the imperial and royal majesty, in which he fiercely attacks the Protestants. Between April 18 and May 23, 1540. 1)
This document is found in the Reynaldus annal, torn. XXI, N(I ann. 1540, No. 15 and printed from it in Seckendorfs List. I^utU., iib. Ill, p. 272, ^<16. II.
Translated from Latin.
1) This approximate timing is due to the fact that this document was handed over after the Emperor's invitation, but before the meeting of the Catholics on May 23.
Yesterday, when the Most Reverend Legate 2) of the Most Reverend Lord of. Granvella, on behalf of the Imperial Majesty and the most illustrious Roman King, that it seemed expedient and necessary to their Majesties to settle the religious disputes in the German nation, through which Christian divinity has already been greatly overthrown and is being overthrown more and more, and likewise to take measures against the Turk (because it is known that the Turk intends to fall with great armor into Hungary this year), to have an assembly of the Catholic princes held at Speier in the future of Trinity [23. May], in which they should first act to strengthen the union of the Catholics, and about some religious matters that could be granted to the Protestant states, if they did not concern the essentials of our Catholic faith; and when this has once been brought to the correctness among the Catholic princes, that then another meeting with some Protestant princes would be held thereafter during the three following weeks 3) , in which one would deal with the unity of Germany in the faith and with the help against the Turks, and also let the envoys of the most Christian king be present for this purpose etc., and since the Reverend Lord of Granvella requested the opinion of the Most Reverend Legate on this matter, although something had already been said about it: nevertheless, since it was decided that the Most Reverend Legate should further consider and present to Their Majesties what he thinks is necessary to avert the danger of the Turks without detriment to religion, he then presents his opinion in the following manner:
Above all, Their Majesties will keep themselves firmly assured that Our Most Holy Lord desires true peace and unity for Germany, but that it will not be separated from the Church and placed in constant war with God. Their Holiness also desires nothing more than that the raging Turks, as the greatest and most powerful enemy, be subdued and driven back, with the unanimous voices and support of all Christendom.
(3) As for the present matter of the meeting of Protestants and Catholics, and of the religion and peace of the German-speaking countries, it is important to know that the Protestants and Catholics are not the same people.
2) The Papal Legates were the Cardinals Farnesius and Cervinus. Seckendorf I. c., p. 270d.
3) Here it cannot be translated, as all translators have done: "after three weeks", with omission of "following", because it was only two weeks; xost must be taken as an adverb.
If it is necessary to deal with the Protestants in this country, he considers that the following should be noted: Their Imperial and Royal Majesties will remember, according to their wisdom, that there have often been negotiations with the Protestants about religion, especially at Augsburg, where in the presence of all the estates of the empire many learned men argued for a long time, but nothing could be decided because of the cunning evasions of the adversaries. Finally, they presented the Augsburg Confession to their imperial majesty, which, although it is censurable in many respects, has not been upheld by them in any way, that they have not opposed it in many articles, and still do. They also have many other articles that they have not touched upon in such a confession, which depart entirely from the Catholic faith, and which can also be shown, if necessary. Therefore, if one deals with them about religion, one will have nothing certain in the hands of the Catholics, because they are like slippery eels.
4 In the previous year, when the Roman royal majesty, upon the advice and suggestion of the Margrave of Brandenburg, Elector, desired and hoped, according to her godliness, to find another way of unity, the parties began to act again at Frankfurt. But the adversaries gave an impetus right at the beginning, since they showed how little they would like unity, and would rather, once they had thrown off the yoke of obedience, have no pope at all than an improved one, and would rather have some abuses removed from the apostolic see than the see itself completely torn down and overthrown. And what harmony can be hoped for on such grounds, since they seek the total destruction, especially of the apostolic see and of those who are part of it, consequently, if they were executed, the confusion and destruction of the whole ecclesiastical state? But if they did this last year with the green wood, how much more will they do it with the dry? especially since they see that the peace with the king of France is not yet concluded and the Turk is attacking Hungary. For these circumstances of the time will make them quite defiant, and they will not budge from the head on which they stand, especially since there is great dissension between the parties, not only in one or the other article (as is falsely pretended), but in many and more than fifty articles. To which one can add that one does not know with whom one should bargain about concord, since they are
not all believe the same. The Lutherans want one thing, the Zwinglians another. Not to think of other sects.
(5) Supposing, however, that a harmony could still be established and the Protestants brought to the obedience of the apostolic see, such a thing could not be done without granting the Protestants many things that are also forbidden in the written law, such as communion under both forms, priestly marriage, and the like; in which, however, no innovation can be permitted in the church without common command and consent. If it should be objected that the things granted for the sake of peace and harmony could afterwards be confirmed either by the papal see or by a concilio, it is certain that without a common command and consent no innovation can be permitted in the church: It is certain, however, that they would not wait for such consent, but that these things would immediately, without delay, come into the use which they highly desired, whereupon Germany, which has now become united among herself and has adopted the customs which please her, would ask little more for a concilio; from which nothing but disruption of the whole body and of the unity of the church would have to ensue, since such customs and changes' are accepted neither in Spain, nor in France, nor in Italy, nor in other countries of Christendom. And even if a general concilium did not approve such changes, but ordered the opposite, what hope would there then be of regaining and setting right Germany, which had long since been fixed in its opinions?
(6) It is also to be feared that the Protestants will yield little of their opinion, if they have only once received that from the Catholics, that they may all at the same time fall away from the papal see; for that is what they struggle and strive for. And if this were to happen, as is to be feared, then their Majesties would not be able to resist any further, just as it happened with the announcement of a concilii at the Imperial Diet at Regensburg, about which the Imperial Estates made an unauthorized decision without the consent of your Imperial Majesty, as your Majesty has reported to our most holy Lord. Therefore, Their Imperial and Royal Majesties alone can fully recognize from this what good is to be hoped from such peaceful actions and discussions with them.
(7) But as far as the peace of Germany is concerned, it is impossible to state what must be said about it without shame and sadness. It is
first acted and decided on the peace at Worms; subsequently, at Nuremberg, a standstill was reached between the two estates, namely the Catholics and Protestants, and finally the imperial order at Regensburg was added to this. Where so many orders of their Majesties have been issued, under penalty of the peace of the land and of the imperial power, their Majesties can see that, where so many princes have signed and sworn, where so many orders of their Majesties have been issued under the severest penalties, still nothing has been kept, but rather everything has been put on hold, This stalemate has often been broken and the Protestant party has been strengthened with new unions, against the settlements, by the accession of many princes, such as the King of Denmark, the Duke of Würtenberg and some other cities, so that religion has been changed in various countries and lands, against peace and oath.
From this, so as not to act too much and too broadly, it is easy to see what hope one can have for future peace. For during peace they seduce all sorts of people, partly by writings, partly by threats, partly by all sorts of cunning tricks; just as, when religion grows cold, people can soon be seduced from a godly to a dissolute life, from chastity to pleasure, from obedience to freedom. And they not only seduce the people, but also rob the churches, repudiate the bishops, desecrate religion, and all this with impunity; indeed, they have gone so far as to want to tear up even the honest and most respectable (reverendissimum) imperial chamber court, so that, when this happens, the power of the emperor's majesty in the empire will be fully extinguished. If this happens, the power of the imperial majesty in the empire will be completely destroyed, and they will be able to boldly take over everyone's life and goods. There is therefore no hope that a firm and lasting peace can be achieved by amicable action, for it would have to be such a peace that all sovereignty and honor of the apostolic see would be destroyed, the Catholic religion would be wiped out, and the entire ecclesiastical state would be brought to ruin and thrown over.
9 The most reverend Legate believes that all of this is unconcealed to Their Imperial and Royal Majesties, along with many other things that would be too extensive to mention here.
(10) It must now be considered how the danger of the Turks can be averted without harming religion. The Turkish danger could be controlled if both Catholics and Protestants grant their Majesties help. One
but doubts that this can happen if they have not first agreed on religion. Therefore, since the common cause of religion is to be dealt with in a general concilio, but not in special imperial assemblies, and the Catholics have always desired a concilium, as can be seen from the Regensburg Imperial Decree and the chapters (or points) of the Catholic League, the most reverend Lord Legate proposes that Their Majesties may deign to continue and hold such a general concilium. For in this way, when the Catholics have been satisfied, they will not be able to refuse help, and religious matters will be left to the Concilio, as is just. But as for the Protestants, they will be greatly frightened by such a council; and when they see that the matter will be taken seriously, they will not trust themselves much, but will become more pliant and obedient before their Majesties, as they see that they must now strike at themselves and change. Or perhaps they will come to the Concilium at once, or send them there, especially if they hear that their Majesties will not tolerate any more heresies in the kingdom, but want to have everything settled in the Concilio, that is, by the shortest way (regia via).
It is also in accordance with reason and equity that, since matters of faith and religion belong to all Christian countries, they should be compared with unanimous voices, and according to their advice and will, what is to be changed and improved in religion should be changed and abolished (for one must look not only at Germany, but also at Spain, France, Italy and other Christian countries). And it must not be thought that, if for the sake of the tranquility of Germany something new happens in religion, without the foreknowledge and consent of other countries, it can pass off without ill-repute and annoyance or highly damaging examples. And if something were soon to be arranged in Germany in a particular way, so that other countries would not be satisfied, it would be a great abomination in the body of Christ, because the members of the church would not be attached to each other and the unity of the church would be lost.
(12) For it has been an ancient custom, handed down from the apostles and preserved to our times, that in religious disputes a concilium must always be held, so that by its decision and pronouncement all disagreements may be ended and peace restored. And it will not be difficult to keep this concilium, which all the pious with constant sighing and supplications of God will demand.
and the Roman Pontiff; as, among others, the King of Poland has recently done through his own envoy, and especially also the allies of the Catholics or the Catholic League: among them, as has been said, it was decided and sworn in an article that they wanted to promote a concilium with all their might; which was decided at the Imperial Diet at Regensburg, as mentioned above, even without the consent of the Imperial Majesty. Majesty's consent.
The time is also quite convenient for this, for since Their Imperial Majesty and the most Christian King in France are in peace negotiations, which can have a good outcome with God. Majesty and the most Christian King in France are engaged in peace negotiations which, with God, can have a good outcome; and since there has been such good understanding between their Majesties, and so many signs of friendship have been shown before all, the prelates from all their countries will be able to meet safely and without hindrance. In addition, the consciences of their Imperial and Royal Majesties, and subsequently also of the other Catholic princes, can be present with confidence, who otherwise might admit or approve of something in such special acts, or something might be decided against their will, thereby greatly offending God and endangering souls, as has already been said. But if it is referred to a concilium, their Majesties and all others will be out of all blame. Nor is it to be concealed that the concilium will be very useful to their Majesties, because, however, if one sets aside the religious acts and points to the concilium, they can do what is useful and necessary to them.
(14) When, as I have said, a concilium has been proclaimed, and all special religious acts have been set aside, their Majesties will be able to assemble with the Catholics those whom they like, and to act with them to increase the Catholic covenant; which covenant, the stronger and more powerful it is, the more useful it will be. For when it has become quite large and strong, the Protestants will either be induced to submit to the conclusion of a concilium (as is proper), or, if they remain obstinate, their Majesties will be able to use such a covenant to chastise them and bring them back into line when the concilium has pronounced. And this is said of that which concerns religion.
15 As regards the imminent danger from the Turks, however, the most reverend Lord Legate does not cease, as he has often done on the orders of Her Holiness, to make a good will gesture to Her Imperial Majesty.
The king of France is the most Christian king in the world, and it is on such peace that the salvation of Christendom rests. For the salvation of Christianity is based on such peace. For if it is not concluded (for which God be praised!), which is not to be hoped for, it is doubtful whether the unanimous power of the whole of Christendom will be able to stand up to the same strong enemy, if it is not quite secure at home. But it is unnecessary to imagine the benefits of this peace in any great detail, because it has already been discussed many times with the imperial majesty.
16 Their Majesties may also, if they refer the religious acts to the Concilium, make a covenant with the Catholic princes for help against the Turks without delay. Then, if the Catholic alliance is firm, and their Majesties put up with the Concilium, thus depriving the Protestants of the hope of perverting the religion and stealing the church goods, their Majesties and the other princes of the empire may advise the Protestants to come to the Concilium, that they come to the Concilio without omitting some cheap ways and means by which they may be induced to do so, and by this means it is also hoped, as aforesaid, that it will be quite easy and credible to bring about that they will also grant their aid against the Turks.
(17) But if their Majesties will not obtain help against the Turks, unless they grant a terrible concord, it must be seen which brings greater harm, and by which God is most offended, namely, whether true worship and religion should be allowed to perish (which would happen if Germany were to concord in a wicked way), or remain dear without Germany's help against the Turks? For we can hardly see, to speak in Christian terms, who are the worse enemies of Christ, whether the Protestants or the Turks? For while the latter capture the body and kill it, the latter capture and overthrow the souls. The latter do not force to deny the religion, but the latter falsify and disturb the religion, although they pretend to be all kinds of good.
When all this has been carefully considered, Their Majesties will be able to consider and conclude all that is to be done and in what manner. The most reverend Legate is also of the opinion that first of all a concilium should be appointed, that it should be held this year, and that in the imperial assemblies or days in Germany nothing should be done about religion, but that the Catholic Federation should be strengthened and increased, so that, if
The Protestants are being persuaded and moved in all ways to the Concilio, and that in the meantime peace is being made with the King of France and help is being gathered against the Turks from all quarters.
(19) It should also be noted, for the sake of the resolution, that before we can conclude with peaceful actions and obtain imperial assistance, the time to resist the Turk in this year will have passed; and in the coming year the matter of assistance against the hereditary enemy can be better carried out in the common place of the Concilii, as desired.
20 However, the aforementioned Legate leaves everything in these matters to the highly enlightened discretion and the special wisdom of their most noble Majesties, and by the way wishes them all the best and well-being.
1305 Cochlaeus' concern, submitted to King Ferdinand, about the extent to which Augsburg had compared itself with the Protestants and what could be conceded to them. June 17, 1540.
This writing is also found in Reynaldus I. c. No. 49; in Seckendorf, lid. Ill, p. 284 and in Lünig's spieil. eeel., Vol. I, p. 450.
Translated into German by Ll. Aug. Tittel.
Johann Cochlaeus' concerns about the 28 Articles of Augsburg, presented to the Roman king at Hagenau on June 17, 1540.
Most Sublime and Great King, Prince and Most Gracious Lord! After your royal Maj. Maj. in Grace, out of a special trust I have been instructed and commanded to declare in my conscience, as I dare to answer for and defend it before God and Your Maj. Maj. my most gracious lord ten years ago, which the Catholic Church cannot tolerate or accept; whether it would be possible to reach agreement with them on such articles by peaceful means, so that the German nation would again be brought to peace and harmony in the faith and the true religion, then I will give my opinion on this Your Royal Majesty's Christian order. Majesty's Christian command, I will express my opinion on this matter as briefly as possible.
as much as possible, most obediently, with the most humble request that Her Majesty will fully believe that all this has been done by me from the bottom of my heart, without any favor or disfavor, and with the highest desire of peace and unity, as I intend to confess it once before the Almighty God in the last hour of death and at the Last Judgment.
The I. Article.
Of the Holy Trinity.
In this article, I am satisfied with everything in their confession.
The II article.
From Original Sin.
Here we agreed with them on Augsburg in the committee; which opinion I still hold and insist on.
The III Article.
Of the two natures in Christ.
In this article, we also agreed with them on everything.
The IV. Article.
Of the righteousness of faith.
At Augsburg, we in the committee also agreed on this article, namely, that it should not be taught that faith alone makes one righteous, but that the word "alone" should be omitted, just as Her Imperial Majesty and other princes and estates have indicated in the imperial decree. Majesty, together with other princes and estates, have indicated and commanded in the imperial decree; for it causes trouble among the people and makes people lazy about good works. Weil nun in der Schrift nirgend gesagt wird, der Glaube „allein" macht gerecht, sondern Jacobus in seinem Brief offenbarlich widerspricht, und das Volk dadurch zu guten Werken unfleißig und träge gemacht worden (wie offenbar am Tage liegt): so wäre es allerdings besser zum Frieden, und erbaulicher zur Erhaltung eines gottseligen Lebens, daß man diesen ärgerlichen Streit von dem Glauben „allein" unterließe; gleichwie auch der heil. St. Jacob, St. Augustine, St. Cyprian and other saints have said and advised the same. Augustine de fide et opera, Cyprianus in sermon. de laps. says: "And the people are to be taught that it is not by faith alone, but also by repentance and sorrow of heart, confession of mouth, and satisfaction of deed, that they can be rid of sins, forgive God, and be saved.
and seek to attain righteousness, and not to brave and rely on faith alone.
The V. Article.
On the ministry of the Word and the Sacraments.
Also about this article has been compared in the committee, which can remain so.
The VI Article.
Of good works.
This one has also been agreed upon, according to Eintracht about the IV. Article. It is certainly more edifying to teach before the people that God gives a reward for good works and repays each one according to his works, as the Scriptures often testify, than to always cry out that faith alone is valid before God and that God does not ask anything about works; for such crying out is annoying, false, and obviously contrary to the Scriptures of Jacob 2:14.
The VII Article.
From the church.
The committee was also unanimous on this. And it is undoubtedly more conducive to peace and more unanimous with the truth to teach and hold that there is one, true, catholic church spread throughout the whole world, as David, Paul, Augustine and other saints say: "Their sound has gone out into all the world", than what some now pretend, that Luther's party alone is the right general and catholic church. For it is never said to Luther, but to Peter, "Feed my sheep," and Luther's party is not yet thirty years old. But the church has already stood for over 1500 years, and will remain until the end of the world, Match. 28 and Joh. 14. It is therefore cheaper for Luther's party to join the general church and unite with it than for the whole and general church to join Luther's party.
The VIII. Article.
From evil church servants.
There was also agreement on this. So the Donatists, Viklefites and others were wrong, who taught that a priest who was in mortal sin could not perform an office in the church or administer a sacrament. Which opinion, of course, is now also held by the Lutherans, who say that the popes do not conduct proper worship, but only abominations and idolatry in the church. But this serves no peace and is also contrary to the truth.
The IX Article.
From baptism.
Here, too, they were united with them against the Anabaptists. And it would be fair and good for the Lutherans to reunite with us here in the ancient form of baptism, with oil and chrysam, salt, exorcismo and other ceremonies and customs that have always been held from the times of the apostles (as St. Dionysius testifies). This would be better than for them to contemptuously reject and abolish ancient and praiseworthy customs without any Scripture and to the disgrace of the Catholic Church, and thereby fall into an unnecessary schism and hinder the gifts of grace of the Holy Spirit in baptism.
The X. Article.
Of the Sacrament of the Holy Supper.
On this article, too, we have become one with them against the Zwinglians and Anabaptists, namely, that the true body is present, together with the true blood, not the mere sign or figure (illustration). Here, however, it would be most necessary, both for peace and for the salvation of souls, that the Protestants unite with us in the communion of bread and wine, also over the veneration and service of this Sacrament, as that in which the true God, our Creator and Redeemer, is essentially present, according to the ancient and praiseworthy custom of the Catholic Church. First of all, that they do not abuse such sacrament of love and unity for discord and superfluous quarrels, since they begin to argue: how long the body of Christ remains in the consecrated hosts, as they call them? Hence they fall into the grave error of calling the consecrated host, which is either carried in the monstrance or kept in the ciborium for the sick, an idol, and pouring the consecrated wine, which remains after Communion, on the ground like water.
The XI article.
From confession.
At that time there was no agreement on this article, but afterwards the Protestants in the committee gave their opinion in writing on three points: 1) that confession should not be delayed because of the comforting counting of lots; 2) because we recognize from it the high and salutary power of the keys; 3) because it is good to hold the people to confession, in which they confess and confess their sins as much as possible, and thereby the conscience is comforted in the counting of lots.
If they have accepted these three points seriously and confess them, it will be easy to agree with them. For their greatest complaint is that they would have to confess all their sins to the priest, which they consider impossible. But we do not force anyone to do impossible things, as they blame us, but only ask that everyone confess his sin as much as he is aware of it, so that no one knowingly conceals it out of human shame, so that the confessor can advise and help the sinner all the better. For he who does not make his confession completely, as far as he knows, acts fraudulently with the confession. But against this the Scripture Jer. 48:10 says: "Cursed is he who does the work of the Lord deceitfully! But he who repents and is sorry for his sins says with David Ps. 37 (or 38), v. 19: "I confess my iniquity and make provision for my sin."
The XII. Article.
Of repentance.
This article was agreed upon in the committee because of the three parts of penance, only that they use different words. We, however, call the three parts of penance: repentance, confession, and satisfaction, according to the ancient custom of the holy fathers Cyprian, Ambrose, and Augustine etc. But they do not want to have this word "repentance", although the holy fathers not only used it, but also the holy Concilia, and indeed the very oldest. But if they do not want to act defiantly here, they will be able to come to an agreement on this. For Christ has not done enough for our sins that we should not do anything for them, but has given us an example to follow him and to take up our cross, Matt. 16, and to repent, Matt. 11, Luc. 13. Otherwise the sinner at Corinth could have said to Paul: Do not impose repentance on me, because Christ has atoned for me or done enough. And against this is Paul 2 Cor. 7, Rom. 6, where he says, "As ye have used your members for uncleanness, and from one unrighteousness to another: so use them for righteousness in sanctification." Summa: It is not against the gospel to repent of sins, although Christ has done enough for them. For he has earnestly commanded repentance in the beginning, middle and end of the Gospel, Matt. 11, Luc. 13 and 24. It would therefore be better and more conducive to harmony that the holy fathers and the old conciliar custom be kept steadfastly, rather than angrily crying out, "Christ has done enough, our repentance is nothing; for the people thereby become reprobate and slothful to good works.
The XIII Article.
On the use of the sacraments.
There was no great dispute about this in the committee. And it would be better to stick to the old teaching, namely that the sacraments of the New Law are much more powerful than the sacraments of the Old Testament, and that they are not only signs of divine benevolence towards us, as some now say, but also working vessels and instruments through which we obtain the grace of God. Therefore it is wrongly taught that they do not give or bring grace to those who really need it, and that they do not put a stop to it by themselves, as if faith alone did everything. It would also be more conducive to peace if the number of sacraments were left at seven, than to say in an annoying manner that there are only two or three of them; for such unnecessary innovation brings little edification among the people, as we experience daily.
The XIV Article.
Of the ordination of church servants.
This article is not to be blamed according to the words, but according to the understanding it is against us: "And no one must teach publicly or administer sacraments in the church who is not properly called. These words are indeed good and right, but the Protestants' understanding and custom are not right. For they deprive the bishops of their proper call, and give it to the laity. They also choose certain apostate monks, to whom they give the supposed power to ordain priests and deacons. But all this is an impudent and bald innovation, contrary to the custom of Christ and his apostles, who commanded such ordination and call not to the laity but to the bishops. Therefore it would be much better for peace to leave to the bishops the authority which has been established and used from time immemorial, and which also has good reason in Scripture, than that princes and authorities of the cities should arrogate to themselves the call, without the foreknowledge and consent of their bishops, who are not called the ordinaries of every place in vain or in vain, and boldly presume to install and remove pastors and preachers at will, and to give a vain and void power to certain apostates, who have never been lawfully installed as bishops, to ordain priests and deacons, which has never been heard of before in the Catholic Church. Since they boast that they do not teach or start anything new, they should refrain from such innovation and not take the office of others.
Deo XV Article.
Of ceremonies and customs of the church.
In this article we would soon be at one with them, if they proved from the ground of Scripture that our ceremonies and ancient church customs were contrary to the gospel, as they say. But up to this hour they do not prove that the praiseworthy and ancient custom of blessing and consecrating salt, water, wine, herbs, and cakes, which they consider to be mere buffoonery, is contrary to the gospel, since it is nowhere forbidden therein and has good reason in Paul 1 Tim. 4, "that it may be sanctified by word and prayer. So it is also not against the Gospel to hold processions, to use holy garments, chalices and other vessels and ornaments in the church at Mass and divine offices, to light candles, and to burn incense. Therefore, it would be much more conducive to peace and unity to keep customs and ceremonies, many of which were already in use in the times of the apostles, as St. Dionysius testifies, in their dignities, and to reintroduce them, even if they were abolished, than to mock them sacrilegiously and abolish them in the day; for they give the people cause for good devotion of the heart, for the fear and honor of God, as experience teaches. Hereby, however, I do not want to defend useless and superstitious ceremonies at all, but rather want that, where they are found, they be done away with immediately.
The XVI article.
From the secular authorities.
Here we also agree with them against the errors of the Anabaptists and others who think that there should be no worldly authority among us Christians, as Luther himself thinks in some of his writings. For these are his words in the Scriptures about worldly authority: "But each one is equally subject to the other; as Paul says Rom. 12: Each one holds the other as his superior (higher than himself). Likewise: The sword cannot be among Christians, therefore it cannot be used among and over Christians. From these and other sayings of Luther, it is probable that both the peasants' rebellion and revolt, as well as the Anabaptist error, have their origin in this. If, therefore, a lasting peace and unity are to be established, it is highly necessary that such annoying writings of Luther be abolished.
The XVII article.
From the Last Judgment.
The committee was also unanimous about this article. In the meantime, many foolish opinions of the false prophets in Saxony, especially around Wittenberg, have come to light about the last day, which have so frightened the people, and made them doubtful and senseless, that most of the farmers no longer wanted to cultivate the fields or sow, in the opinion that the last day was already at the door, and would certainly come the same day or the same hour. The new sects and foolish incursions of the enthusiasts have given rise to this madness, since everyone is free to advance something new against the old church, although Christ Himself Matth. 24 and Apost. 1 clearly testify that no one knows this time for certain, because the Father has reserved it to His power.
The XVIII. Article.
From free will.
The committee also agreed on this. But here, too, it would be necessary that the erroneous and annoying writings of the same preachers, especially Luther's and Philip Melanchthon's, which they issued against free will, be revoked by them and taken away, in which they taught with great vehemence: Man has no free will, but God works in us both good and evil, and He is the active cause of sins in man, and everything happens out of sheer necessity, that it cannot be otherwise, because man has no freedom of will, and it is not up to him to do something or not, but up to God, who works everything in man, be it good or evil. Therefore, many people still say in error: God wants me this way, and I have to do it this way, it cannot be otherwise.
The XIX article.
From the cause of sins.
Here we are also in agreement in everything. But against this we are hindered, because they annoy the youth, by Philipp Melanchthon's earlier remarks on Paul's epistle to the Romans, in which there are many sentences against this article, for example, when he says: it is certain that everything is done by God, whether good or evil. Likewise, that God not only allows the creatures to work, but that He Himself actually does everything in them; and as Paul's profession was God's own work, so also the adultery of Daavid, even the treachery of Judas Iscarioth was His own work. How shall
But can a lasting peace and unity in the faith be established and maintained if such writings and teachings are practiced among the people, especially among the youth, which follow Philip and are not revoked or abolished?
The XX article.
Of faith and good works.
About this article an annoying, futile and long dispute has been aroused among the people by Luther, which could so easily be lifted if only our old opinion were not blasphemed and wrongly understood and interpreted.
For we do not say that works without faith please God, or in themselves without love and grace merit forgiveness of sins, heaven or eternal life, but we say that neither faith alone, nor works alone, [but faith and works] 1) are at the same time pleasing to God and meritorious to us for life, if they are done through love, as Paul says Gal. 5. God has promised to give reward to such works, Matth. 10. 19. 24. 25. Luc. 19, which Paul also testifies 2 Cor. 9 and 1 Tim. 6. No one can deny that God is righteous, Ps. 10. Now if He punishes evil works eternally, His righteousness also requires that He reward good works with eternal joy, as the words of Christ clearly indicate Matth. 25 and Joh. 5. 25 and John 5. In addition to this, infinite goodness and mercy are more inclined to reward the good than to punish the evil, for it is written in John 2: "Mercy rises up against judgment. Therefore, their vexatious writings, teachings, and sermons of preachers against the merit of good works might well be abolished and refrained from; for such blasphemies are more against the grace of God, which is the noblest cause of good works and much more of their merit than they, the good works, are in themselves. Yes, God Himself is blasphemed by this, for He works in us not only good works, but also good will, as the apostle says in 2 Cor. 3, Phil. 2, and the prophet Hosea, Cap. 14. Therefore, we do not need to boast greatly about our good works, or to rely on them hopefully, for we do not have them from ourselves, but from God. Thus Paul teaches 1 Corinthians 4 and Romans 2. And such a dispute about good works could be easily resolved if the adversaries would understand us rightly; and it would be much better that we should be clear about both theories.
1) These words have already been suggested by Seckendorf for addition.
In the love of Christ and unity of faith, we were eager to do many good works here on earth and to lay up treasure here, which we would certainly find in heaven afterwards, as Christ teaches us in Matth. 6, Acts 14. 14, but to leave the reward of the good to the indisputable promise and mercy of our Lord God, rather than to argue much about it with words, and thus to omit and neglect good works, and thus to be found to be unfruitful trees before Him.
The XXI article.
Of the intercession and invocation of the saints.
This article was also discussed in the committee, but it was not accepted unanimously. They admitted that all the angels and saints in heaven pray for us to God, and that we may observe the memorial and feasts of the saints, asking God to grant us the intercession of the saints; but they do not want us to call upon the saints, because the Scriptures do not require it. But they have said that they forbid anyone to call upon them, for the Scriptures have not forbidden us to do so. But in fact they themselves hold otherwise; for they have abolished not only the invocation, but also the images and commemorations and festivals of the saints, and have therefore declared us to be idolaters.
But because such boldness and innovation have aroused much annoyance and ridicule among the people, as is evident, it would be better to let this dispute go as something futile, annoying and harmful, and that each one of us followed the wholesome teaching of the saints and their godly holy conduct, so that we too, if we followed in their footsteps, might one day attain eternal life, or the crown of honors.
For this reason no one is an idolater if he honors and calls upon a saint in heaven. For the Scriptures do not call the saints idols, but children of God, brothers and fellow heirs of Christ, even gods; not by nature, but by grace and fellowship of eternal blessedness, Ps. 31, which God Himself honors from heaven, Jn. 12, and proves their holiness by many miracles. Since the heresy of Vigilantius was refuted by St. Jerome with many testimonies of Scripture more than 1100 years ago, as well as rejected and condemned by the Catholic Church, the Protestants should desist from such an old error, and rather worship and call upon the saints with one accord together with the general Church.
The XXII article.
On the use of both forms of Holy Communion.
This article was not fully agreed upon in the committee, for the reason that we wanted to leave them free to use both forms out of love for peace. They demanded that it be done with prior confession, which they accepted; and that the preachers speak to the people: it would not be wrong or sinful to communicate under one form; and that under each form the whole Christ, God and man, was essential; and that if one among them wanted to communicate under one form, it would not be denied him; and finally that the form of wine would never be given except in the mass, and that they would not carry it over the streets to the sick. To this they answered, after long arguments and explanations: they did not condemn those who had communicated before or still under one form, and did not count it a sin for them, but they did not want their preachers to preach it to the people.
From this it now appears that it is more a defiance than a necessity to separate from the Catholic Church because of this article, since they themselves have confessed in committee that it is not a sin to communicate under one form.
Each one may therefore judge according to his conscience whether it is not much better and more salutary to communicate apart from the Mass under one form in the unity of the Church, after a long and consistently approved use by most of the churches, than under both in division and separation from the general Church, against the ancient custom of the church, in disobedience and unruliness against both authorities, with great dishonor and terrible abuse of the most holy sacrament, which is supposed to be a precious sign of love and unity, as Paul says 1 Cor. 10 and 11, but is shamefully misused by them as a sign of disunity and division; therefore it cannot be taken otherwise than for judgment and eternal damnation apart from the church communion and catholic unity.
Nevertheless, if the some article should hinder peace and unity, I would rather advise to leave them with theirs in this dispute to their will, but with this condition, that they do not condemn the custom of One Form, which the Catholic Church has, nor allow theirs to preach or write against it, until a general Concilium speaks in it and passes a judgment.
The XXIII Article.
From the priestly marriage.
The committee did not agree on this article. They have a strong objection against us: that so many priests defile themselves with unchaste women and do not keep chastity. Nevertheless, the single state and order of chastity must not be rejected or abolished. For no one is forced or compelled to adopt such a state, but each one enters into it voluntarily, as another enters into marriage voluntarily. Now everyone knows that no one who is married may leave marriage and enter another state: so also a priest or monk must not be permitted to leave the state of chastity and marry. For as the husband makes a vow to the wife, so also the clergyman makes a vow to our Lord God. If, therefore, the married state is not abolished because many sins and wickednesses and adulteries are committed therein by wicked people, since many pious people are still found who keep marriage properly, neither can the priesthood, chastity and single life be abolished because of the wicked who break and defile their state through unchastity, since there are also, thank God! there are still pious priests and monks and nuns who do not defile such status with shameful fornication.
But because, unfortunately, here in Germany the secular priests' sexual intercourse is quite mean and annoying, especially among the village priests, who generally have to keep house with maids, where straw and fire, as they say, soon flare up together: so I would like to hear from them, and at the same time help them, according to my little ability, to advise how one can remedy such evil and annoyance. The matter is at least highly important and needs mature consideration. For such a dissolute and shameful life and carnal insolence, since now many apostate priests, monks and nuns run away and quite brazenly enter into a supposed marriage, has never been seen and heard of before. Therefore, this article needs great and thoughtful consideration. But I, as the least of men, consider myself much too weak to judge properly.
Some means were proposed in the committee, but they were not considered tolerable by the renegades. That is why this article needed a special treatise, which would become too long here.
The XXIV article.
From the fair.
In this article they could easily come to an agreement if they wanted to hear us and understand us correctly, and if the apostates' defiance and insolence were not so great. For their reasons against the sacrifice of the Mass are too weak, among which the most noble are these:
The first, that Paul says Heb. 10: Christ is sacrificed once; 2) that many priests say masses for the sake of money.
The first was answered in committee: Christ was sacrificed in three ways: 1) in the likeness of the paschal lamb; then 2) bodily, by the agony of the cross, as a bloody sacrifice; 3) spiritually, in secret (or sacrament), with honor, and without all agony and shedding of blood, in honor and remembrance of the bodily and bloody sacrifice offered for us on the cross, as Christ himself, and after him the apostle Paul, commanded in clear words: that we do it in remembrance of him, and proclaim his death until he comes.
And this sacrifice of the Mass we call a spiritual sacrifice, a representational, and an unbloody sacrifice. Against this, the Protestants can neither object nor give any reasonable or rational reason. And when they were asked in committee why they omitted the sacred Canon (or Mass prayers) in the Mass, they gave three reasons, but all of them quite childish, small and trivial reasons: 1) because we considered it a mortal sin to omit the Canon of the Mass; 2) because the Canon reports more of the sacrifice and the presentation of the same; 3) because the saints are invoked in the Canon.
To these causes one answered briefly: if it is indeed a mortal sin to omit the canon of the mass, the canon itself says nothing about it. But what it says about the sacrifice is meant by the spiritual sacrifice and offering, which we call a mysterious, pictorial or memorial sacrifice, likewise the unbloody sacrifice. The answer to the third is that although it is not wrong to call upon the saints, they are not called upon in the canon. Thus they have no just cause against the canon, but it is a pure defiance and boldness that they forsake and reject the canon.
But the fact that avarice is mixed into such sacrifices by some clergymen is an abuse, and for this reason the Mass must not be considered a good and
holy work, should be abolished; just as marriage is not abolished because there are people who marry for money. Because some laymen mockingly and blasphemously say: the Mass priests sell our Lord God for a penny or a dime, and would be worse than Judas, who sold the Lord Jesus not for one, but for thirty pennies: this is a great disgrace against the poor priests, whom Paul allows in clear words, that those live from the altar, who serve the altar, 1 Cor. 9, and Christ himself says: a worker is worth his food and wages. Therefore, it is not necessary to abolish confessions and silent masses at the altars, for it is not wrong that those who serve the altar should live off the altar. And from time to time, many silent masses are celebrated in monasteries and convents out of pure devotion and godliness, not for the sake of gifts or money. Therefore, it is not the masses themselves that must be abolished, but the abuses.
The XXV article.
From confession.
This article was mentioned earlier, and most of the controversy is based on it: whether a person should confess all sins of which he is aware, and not conceal any with knowledge in confession?
In Augsburg, in the public refutation of their confession from Jerome, the following answer was given: If the serpent, the devil, has secretly stung someone and infected him with the poison of wickedness, so that no one knows about it, and he who is wounded remains silent and does not repent, nor does he want to reveal his wound to a brother or master, then the master, who otherwise has a tongue for healing but does not know it, cannot easily help him. For if the sick man will not tell the physician about the wound he does not know about, he cannot help him with medicine.
The XXVI article.
From the difference of the dishes.
Since the members of our committee requested that the Protestants unite with the general church in the difference of meals and times, in fasting and holidays, in processions and other church ceremonies and customs, they answered in writing as follows: 1) That they would gladly keep the customs and ceremonies of the general church with us for the sake of peace and harmony, if only this would not become a burden on conscience or a necessary service. 2) That they do not publicly forbid the eating of meat on Fridays and Sundays.
1) that they wanted to allow the fasting on Saturdays, likewise in the fasts of the Four Times, and in the vigils of the Nativity and Pentecost: but the forty-day fast (before Easter) was too long and should be divided; 3) that they also wanted to keep the common feasts, by which the people would remain in the habit of hearing the Word of God; 4) that they wanted to keep the ordinary chants, lectures, and other works of worship on feast days; 5) that they also wanted to keep the ordinary processions and litanies on the days of petition, as they are called] that the people might thereby be exhorted to worship.
Now, if they were serious about the five points, it would be a good preparation for unity to invent means by which they would like to unite with us and the general church.
The XXVII article.
From monastic vows.
Of this article, a long and wide one has been answered from the Scriptures and the examples of the Holy Fathers in public refutation. However, some points of it have also been beautifully proposed in writing in the committee, with the request that they accept them.
To which they replied 1) that monks and nuns, as many of them as are still with them, should be free to remain in their monasteries either until the future Concilio or to leave. 2) That such monastics should not be hindered or disturbed in their habits, dress, or ceremonies. 3) That they would protect them from all violence and injustice as much as possible.
But how they kept all this in the meantime is obvious to everyone. Therefore I fear that they are more concerned about temporal goods than about the faith or devotion of the same persons. We, however, cannot be so rash and careless, but must maintain and keep the vows, since the word of God in so many places, as the Imperial Confutation indicates, so earnestly commands that the vows promised and pledged to God be kept. For the Protestants themselves say in their Apology: one must keep the lawful vows; likewise that no one is to rob and snatch away another's goods. For they know that sin is not forgiven unless what has been stolen is restored. They also know the word of God that is written in Deut. 27: What is once dedicated to God the Lord must not be used for anything else.
but to be and remain constantly sanctified to God.
If now the avarice and godless Mammon has not completely blinded and besesten them, then one could act and compare also in this piece because of leidlicher ways and means.
The XXVIII. Article.
From the episcopal power.
The authority and jurisdiction of bishops is amply demonstrated in the Confutation from the Holy Scriptures, and their own confession teaches that both types of authority, spiritual and temporal, must be held in honor because of the command and order of God and must be regarded as a very high gift of God on earth. Thus, even in the committee, the Protestants have entered something in writing and declared themselves therein:
1) They wanted to maintain the bishops' authority and rule, although they did not want to justify the bishops' abuses and negligence. 2) They wanted to ensure that the bishops would receive due honor and obedience, and that their pastors would be placed before the ordinary bishops, so that the bishops could punish their crimes and errors. 3) That ecclesiastical jurisdiction in ecclesiastical matters be not inhibited or hindered. 4) That the bishops' excommunication in matters of ecclesiastical jurisdiction would not be prevented, if it was needed according to the holy Scriptures.
But how all this has been held during such time is before everyone in the day. But if they were serious, as the above-mentioned words read, then it is to be hoped that peace and unity could also be achieved and established in this article by appropriate means and ways.
Decision.
This is what I, most noble and magnanimous King, most gracious Lord, have found it necessary to remind you of after my poor and simple knowledge of the 28 articles of the Protestant Confession, and have recently written here, but this I leave to your royal Majesty's discretion and wise judgment. Majesty's highest discretion and wise judgment in everything and want it to be subject and reserved to her.
Hereafter, I do not wish Your Majesty to be misled that there are many other articles which, contrary to the doctrine and order of the Catholic Church, have been published among the people by the Lutherans and other preachers who are attached to them.
and have been printed and brought to light everywhere in the Holy Roman Empire, which are not contained in their confession, nor have they been thought of, and without which correct decision and settlement no lasting peace and Christian unity can be concluded and established.
Where it is now at the discretion of Your Royal Maj. Maj. wishes, she can see and experience them. I will
We will not feel embarrassed to show some of them, and a good number of them at that. For besides, we will not be able to reach a right and perfect unity.
E. allervortrefflichsten kön. Maj. most submissive Caplan Johann Cochläus, Canon in Breslau.