From the Imperial Diet in Regensburg in 1541 and the colloquium held there.
1358: Emperor Carl V's escort letter for Elector John Frederick of Saxony and Landgrave Philip of Hesse to the Imperial Diet in Regensburg. Speier, Jan. 26, 1541.
This document appeared in 1541 in a single edition and is subsequently printed in Lünig's ReichsArchiv, purt. spsoial. cont. I, p. 600 and in Spalatin's Annals, p. 532.
We Carl the Fifth, by the Grace of God, Roman Emperor, at all times Major of the Empire, in Germania, Hispania, both Sicilies, Jerusalem, Hungary, Dalmatia, Croatia etc. King, Archduke of Austria, Duke of Burgundy etc., Count of Habsburg, Flanders and Tyrol, beken
We publicly declare with this letter, and announce to all men: As we have summoned to our appointed Imperial Diet at Regensburg the Highborn John Frederick, Duke of Saxony, Landgrave in Thuringia and Margrave of Meissen, Archmarshal of the Holy Roman Empire, and Philip, Landgrave of Hesse, our beloved Oheims, Princes, at their humble request and entreaty, also to their beloved rulers, courtiers and servants, with all their possessions and goods, which they have safely with them and will bring with them, our carriage, 2) free, safe conduct.
2) Spalatin says here: "starck", further below: "strack". The latter is the usual form in the emperor's escort letters. See St. Louis edition, vol. XV, no. 543 and 544, where "gestrack" is found.
to come freely and safely to our appointed Imperial Diet, to remain there as long as it lasts, and from there to depart again to their safe custody, but that they shall keep themselves, as is proper, safely, according to the contents of our letter: That we therefore, at the humble request and entreaty of the same, of both princes and chieftains, have since done to us, such our escort and security upon their beloved kinsmen in the matter of religion, also their embassies, counsellors, theologians, court servants and attendants, and whom they will bring with them, or send to the proposed Diet, with all their possessions and goods, which they have and bring safely with them, and to all of them, as above, we have given our strict, free security and escort anew; We have also granted and permitted their loved ones not only to remain at the above-mentioned Diet until the end of the same, but also, according to their need and opportunity, but with our knowledge and gracious permission, to go home before the end of the said Diet, and to appoint others in their place, or to send them to the said Diet, who shall likewise have our strakes, free security and escort, up and down the said Diet, They shall and may have and enjoy the same from us and from all men without hindrance, and also without regard to and without hindrance of all constitutions, statutes, decrees, councils, edicts, imperial treaties, and all other laws which may be contrary thereto or understood, to which we hereby completely derogate in this case, and wish that in this case they shall have neither force nor place against such our authority. However, the aforementioned our princes and rulers, and their kinsmen and others, as aforementioned, shall also, as is proper, keep themselves in good order. We also hereby decree and order that, if the religious matters are not settled at the imperial Diet, and if no other lasting peace is made, the state of peace established at Nuremberg in the thirty-second year shall nevertheless remain in force, the time of the present Diet, and after the conclusion of the same Diet, and further in the manner and measure in which we compare or determine with princes, princes and estates of the Holy Roman Empire, shall remain in force, and be held steadfast and firm by all men; and thereupon command all and any electors, princes, ecclesiastical and secular, prelates, counts, barons, knights, servants, captains, bailiffs, governors, stewards,
We hereby earnestly request that our stewards, officials, mayors, judges, councillors, citizens, municipalities and all other subjects and faithful of ours and the kingdom, regardless of their dignity, status or nature, send this letter to the aforementioned sovereigns, the Elector and Princes, the Duke of Saxony and the Landgrave of Hesse, and their embassies, councillors, theologians, courtiers, servants, deputies and envoys, together with all their possessions and goods, which they may safely bring with them, to our free security, escort and declaration.Theologians, courtiers, servants, deputies and envoys, with all their possessions and goods, which they have and will bring with them safely, to remain calmly and completely with our free security, escort and declaration, to protect, shield 1) and handle them, and not to err in this, or to burden them, nor to watch or allow others to do so, in any way, as dear to them, to avoid our and the realm's severe disgrace and punishment. In this they do completely our will and serious opinion. By witness of this letter, sealed with our imperial imprinted seal. Given in our and the Empire's city of Speier, on the twenty-sixth day of Januarii Anno etc. in the forty-first, of our Empire in the twenty-first, and of our Realms in the twenty-fifth.
Carolus.
Ad mandatum Caesareae et Catholicae Majestatis proprium.
Obernburger.
1359. D. Martin Luther's letter to Prince Wolfgang of Anhalt concerning his journey to Regensburg. March 12, 1541.
This letter is found in the Altenburg edition, vol. VIII, p. 996; in the Leipzig edition, vol. XXI, p. 403; in the Erlangen edition, vol. 55, p. 296 and again (corrected from the original by Lindner, Mittheilungen", vol. II, p. 62) vol. 56, p. 227, and by De Wette, vol. V, p. 331.
To the most illustrious prince and lord, Lord Wolfgangen, Prince of Anhalt, Count of Ascanien, Lord of Bernburg, my gracious lord.
Grace and peace in Christ our Lord. Gracious Prince and Lord! That Your Princely Grace desires my and our prayers for the journey to Regensburg. I have gladly heard that your prince's grace desires my and our prayers for the journey to Regensburg, and I have no doubt that he who gave your prince such desire has done so. I do not doubt that he who gave your prince such desire did it for that reason,
1) In Spalatin and in Walch's old edition: "buzzing".
that he will hear it. For thus we also read of King Solomon that his prayer pleased God well; when he asked for wisdom, and not for riches, nor for anything else, he gave him wisdom and everything else as well. So we hope that your princely grace has already been heard. We hope that your grace has already been heard. So we want to be with our spirit also in Regensburg. Christ will also reign there in the midst of his enemies, as he has always proven up to now.
For though we are too small and unworthy of the thing, yet it is so good and certain that it must be called God's own thing, and not ours. Will he now forget his own things? They shall know it, the longer the more. Therefore, let us be confident and undaunted. For God cannot lose, even if we are clamped over it. So we will also win in the end. It is said and remains: "Whoever confesses me before men, him will I confess before my Father and his holy angels." Let us rely on that, amen.
I thank you for your princely kindness. I thank your kindness for the cup that was given to me. I hereby order your princely. Your Royal Highness, the dear GOTTE, in whose matters your Princely Highness has been bequeathed a legacy. He give your princely Grace a heart that feels and experiences that they are God's legate, then it will be happy and confident. For this has also always been my defiance up to now, that I have been certain that the cause I am leading is not mine, but God's, who has angels enough to assist me, or if they leave me here, they receive me there and better, amen. Saturday after Invocavit [March 12] 1541.
Your Princely. Gn.
Martinus Luther.
1360: Martin Luther's letter to the Elector John Frederick concerning the Diet of Regensburg. March 31, 1541.
This letter is found in the Leipzig Supplement, No. 169, p. 92; in the Erlangen edition, Vol. SS, p. 297 and in De Wette, Vol. V, p. 335, who compared the original.
To the most illustrious, highborn prince and lord, Mr. Johann Friedrich, Duke of Saxony, of the Holy Roman Empire. Ro. Realm Arch
marschall und Churfürst, Landgrafen in Thüringen, Markgrafen zu Meißen und Burggrafen zu Magdeburg, mein gnädigsten Herr.
Grace and peace. Most noble, highborn prince, gracious lord! I had to come early this morning (how clumsy I was) to the Elector of Brandenburg. Among other matters concerning the Imperial Diet, this also occurred: how good it would be if the Electors were of one mind and of friendly will towards one another. And the Prince of Anhalt, Prince George, Provost of the Cathedral, afterwards asked me in particular to write and ask your Elector. I wanted to write to your Elector and ask that your Elector. Gn. D. Melchior 1) to travel with the Margrave to Regensburg, considering (these were his words) that it would be praiseworthy for Your Electoral Grace if one of Wittenberg were with the Margrave, and serving to promote good will between Your Electoral Grace and the Margrave. Gn. both. I do not know how to refuse such a thing. I would have gladly suggested what causes were given on that side to ill-will; but so that I did not make it worse, I stopped, as a theologian who is to advise and teach peace, also to forgive all offences and annoyances. Your Electoral Grace will know how to be princely and Christian in this. Hereby commanded by God, Amen. Thursday after Lätare [March 31] 1541.
E. C. F. G.
subservient
Martin Luther.
1361: Imperial Majesty's first lecture at the Imperial Diet in Regensburg, as far as religion is concerned, read to all princes, princes and estates in her Majesty's presence, April 5, 1541.
This document can be seen in Latin in the Acts of the Regensburg Colloquium, which Martin Bucer published in quarto at Strasbourg in September 1541 and in octavo at Wesel in the same year. German by Hortleder, who has recorded Bucer's writing in full, vol. I, ILb. I, 6Äp. 37, x. 203. in part (with omission of the middle part, No. IV to XV) in the 6orp. Lot, vol. IV, 151.
1) Kling, Professor of Law (De Wette).
I. The Imperial Roman. Majesty, our most gracious Lord, has no doubt that the attending Princes, Princes and Estates of Her Majesty and of the Holy Roman Empire at this Imperial Diet, and of the absent Envoys, Councillors and Embassies, bear full knowledge of the fact that Her Imperial Majesty, out of the most gracious imperial power, has not been able to obtain the consent of the people of the Holy Roman Empire. Maj. out of the most gracious imperial mind, will and inclination. The Emperor's Majesty, out of the most gracious imperial mind, will and inclination, which he bears towards the common estates of the Holy Roman Empire and the German Nation, as the fatherland, has from the beginning of his imperial reign always and in all ways been most eager to undertake, to promote and to bring into being everything, to the honor, benefit and welfare of the Holy Roman Empire, and especially so that all discord, confusion and disruption between all estates may be abolished, peace, tranquility and unity planted and maintained, and the Holy Roman Empire of the German Nation helped in other of its concerns.
II. Since, in addition to other burdensome concerns of the Holy Roman Empire, the discord in our Christian religion has not been the slightest cause, and still is, as a result of which the estates of the said Roman Empire have grown in distrust and division against each other. In the meantime, the common hereditary enemy, the Turk, has penetrated from day to day, the longer the more, against and against common Christianity, and especially the German nation, in such a way that not only the next adjacent kingdoms, but also the German nation (where the same enemy is not resisted in time) is put in trouble, danger and highly detrimental ruin. That even in the Holy Empire, for the preservation of peace, justice and good police, there is often a noticeable loss and shortage.
III Thus Her Imperial Majesty, in virtue of her commanded imperial office, has brought this to mind and heart, and with the advice and assistance of the common estates, and also for herself, has so far omitted nothing to come to the aid of this highly burdensome concern to the best of her ability. And after more imperial diets had been held, action had been taken and considered on account of the disputed religion, that the same dispute and discord of our Christian religion could not be settled by a more fruitful and skilful way, and brought to a unanimous, uniform understanding, than by a common Christian council: so her Majesty has taken such a way in hand, and spared no possible diligence, effort nor work, so that such council would be announced and held, and especially as such at the most recent imperial diet here.
at Regensburg in the next 32nd year of the lesser number has been considered and adopted.
IV. When at that time the aforementioned hereditary enemy of common Christendom, the Turk, undertook in his own person a mighty march into the Kingdom of Hungary, and subsequently into her Majesty's Lower Austrian hereditary land, in the opinion of moving further on the Holy Roman Empire, for which reason her Majesty, out of great unavoidable necessity, with the help and assistance of the Roman Royal Majesty, her friendly dear brother, and common imperial estates, caused the same enemy to be met with considerable expense, and the final intention was not only to lay open her fortune, but also to draw the enemy under her own eyes, if he had not retreated. In addition, at the same time, Her Imperial Majesty sent a considerable armada by sea against the Turk, which let itself in on a good way against Constantinople, and conquered several places, towns and fortifications, so that the enemy would be all the more prevented from his tyrannical, bloodthirsty domination of the common Christianity of the place.
V. When the Turks with their troops, as if they were on top of him, retreated again, Her Imperial Majesty made her way from Italy to Papal Holiness, namely Pope Clement, the last of that name, of blessed memory, and acted with all diligence with His Papal Holiness, and promoted the matter so that His Holiness granted a General Council within a year's time, and to proclaim it. How then her Majesty has announced this to the Electors, Princes and Estates of the Holy Roman Empire, and has also not refrained from placing all of Italy and common Christendom, as much as possible for her Majesty, in peace and tranquility, so that such a Christian work of the common council of her Majesty would not be prevented. And in order that there should be no deficiency in this respect on the part of Her Majesty, she would have undertaken to visit her Hispanic kingdoms, from which she was then absent for a good time, in the meantime, in the opinion and with the final intention of giving these same kingdoms the necessary care and provision in their concerns, and of directing all things in such a way that Her Imperial Majesty might be able to give her consolation. Majesty may carry out her promise to the Papal Holiness to attend the Concilium in her own person and to be present at it; but why the same Concilium does not achieve its progress, Her Majesty has no doubt about, since she has not yet been able to do so.
my imperial estates and male bearers of good knowledge.
VI. But when recently the Turk sent his commander, Barbarossa, with an excellent armada against the kingdom of Thonis [Tunis] in Africam, and the same king was violently deprived of his kingdom and chased away, and then her imperial majesty was easily to be measured, where the Turk should so break in the place, what noticeable advantage he would gain against Christendom, and thereby lead not only her Majesty's kingdom, which was nearest to him, but also common Christendom to the highest distress and to ruinous harm; As the reported Barbarossa has repeatedly attacked her Majesty's kingdom of Sicily in his to and fro campaigns, and has set his intention to invade, damage and destroy it and other kingdoms and lands of her Majesty: Therefore, Her Majesty has caused and been moved by great necessity to oppose and break off such arduous and cruel actions, and to save Her Majesty's kingdom, country and people, as well as to comfort the common Christians, and to march in his own person with a considerable armada of galleys and other warships to Africam, where her Majesty defeated Barbarossa with the bestowal of the Almighty, and chased and expelled him from the reported kingdom of Thonis; as the commoners may have heard.
VII. After the completion of this procession, Her Imperial Majesty would then have taken her journey to her kingdoms of Sicily and Neapolis, to visit them, and to establish and establish good order in them, so that the same might be preserved and protected in peace and justice and good police, and then proceeded to Rome to the present Papal Holiness and took the action of the Concilii in hand again, to promote the same with the best diligence, the gracious intention to approach the Holy Empire of the German Nation and to appear to it with comforting help in its incumbent complaints.
VIII. When now Their Imperial Majesty came to Rome for Papal Holiness, they found His Holiness quite inclined and willing to such a Concilio. When His Majesty came to Rome for papal sanctity, they found His Holiness quite inclined and willing to such a concilio.
In the meantime, however, the unpeaceful action against Her Imperial Majesty's brother-in-law and the Holy Roman Empire's prince and liegeman took place. Majesty's brother-in-law, and the Holy Roman Empire's prince and liegeman, the Duke of Savoy, and to the
Since the same duke has taken a good part of his principality by force of war, her majesty, in consideration of her imperial majesty's office and duty to be loyal to the holy empire, has finally been induced and urged to engage in counterarmament for the salvation of her imperial majesty and the holy empire. Majesty and the Holy Empire's property, which happened in the 36th year of the lesser number.
IX. When the reported war action of the same year extended to the winter time, and there was no special consolation or notification from the Concilio, Her Majesty again traveled back to her Hispanic kingdoms, since Her Majesty proposed several means conducive to peace, and thereupon the Papal Holiness and the King of France assembled at Nissa [Nice], and there an arrangement was made and established, and Her Imperial Majesty sailed from there with her galleys to Aygemort [Aigues Mortes] in France, and was there in royal dignity in France in her own person. Majesty sailed from there with her galleys to Aygemort [Aigues Mortes] in France, and there she was in her own person at the royal dignity of France. Because her Majesty's mind and opinion, all the above-mentioned actions, noble, mature, toil, work and expense, have always and always been to promote the honor, benefit and welfare of the common Christianity, and to plant peace, tranquility and unity in the Holy Roman Empire of the German Nation. For this reason, Her Imperial Majesty has acted in all these matters with the concerned Papal Holiness and the reported King of France, as Her Majesty deemed good in view of the circumstances.
X. When her Imperial Majesty arrived in her Hispanic kingdoms, as if they were in obedience, in the opinion that, having put these kingdoms in good order, she could then most advantageously dispose of them again in the Holy Empire: Her Imperial Majesty has not refrained from diligent reflection, so that the burdensome misunderstanding in religion, which is becoming more and more entrenched and, as is to be feared, more and more burdensome, might be put to rest and brought to an end; Also, the complaint and dispute, which occurred because of the Concilii from all sorts of causes, would be considered, and the undertaken journey through Italy to Germany would be omitted, and at the friendly, diligent request of the King of France and his royal dignity to friendly favor,
to confirm the fraternal friendship, and also to the special trust that Her Majesty and the reported royal dignitaries have in each other, have taken their way through France to Her Majesty's Niedererbland, since Her Imperial Majesty has found all kinds of careful innovations and outrages that have occurred there, and have nevertheless been remedied by Her Majesty's diligent, serious action.
XI. Because all kinds of matrimonial offences have occurred in Her Majesty's Low Countries, preventing Her Majesty from coming to the Holy Empire, and the action of the disputed religion has been delayed, Her Majesty has nevertheless held a meeting in Hagenau to promote the matter, and has requested and enabled the Roman Royal Majesty to appear at such a meeting in Her Imperial Majesty's [name]. What was then done by the most illustrious Royal Majesty for the advancement of the cause, so that it would be set on the right path, and what was done there and subsequently at Worms (which Her Majesty had hoped would be useful and beneficial for the action of this Imperial Diet), since the common estates of the Empire have fresh memories of this, Her Imperial Majesty does not need to be informed of it.
XII. All of which Her Majesty does not want the Estates to be told, so that they may accept that Her Majesty has not spared any diligence, effort and work since her most recent Imperial Diet, which was held here, and which may be useful and profitable for the good promotion of the Council and the elimination of the discord in religion, as well as for the resistance of the Turks, as much as Her Majesty is at all times obliged to do.
Thus, Princes, Princes and Estates, and the absent envoys, councillors and embassies have to hear from this, for what reason and prevention their Majesty has to abstain from the Holy Roman Empire of the German Nation for so long this time.
XIV But how and to what extent, also with what great toil and labor, also exuberant heavy expenses, Her Imperial Majesty has been burdened so far for the preservation, handling and defense of the Holy Roman Empire's sovereignty, supremacy and justice. The Imperial Majesty will in due course state this in such a way that princes, princes and estates will find and recognize that the Imperial Majesty has given the Roman Empire the highest and most faithful command, and that which is befitting and due to a Roman Emperor has been diligently considered and carried out.
XV. Her Imperial Majesty will also refrain this time from repeating with what daily war expenses at sea, with the maintenance of a considerable number of galleys against the Turks and other infidels her Majesty is burdened, on which a considerable, excellent expense is running, solely for the salvation of common Christendom, and the Holy Empire for good peace and welfare.
XVI. Now, Her Imperial Majesty had conveyed herself from her Lower Lands to this Imperial Diet, and on the way, as much as was possible for Her Majesty, had hurried, regardless of Her Majesty's physical weakness, and otherwise all kinds of infirmities and hindrances, which Her Majesty allowed.
XVII In addition, Her Majesty did not refrain from petitioning Papal Holiness, and received such a request that His Holiness, by virtue of the Hagenau farewell, ordered her legate to come here in particular to promote Christian peace and unity. For this reason, he has sent the Reverend Cardinal Contarenus, a lover of peace and a particularly famous prelate, to this place. He also arrived here before this time.
XVIII. Her Imperial Majesty, then, for the above-mentioned and other highly important and necessary reasons, has decreed this present Imperial Diet in the same letter of invitation, has made itself available here in its own person, and now awaits the arrival of a good time for the absent Princes, Princes and Estates, some of whom have now appeared in their own persons, and some of whom have obediently appeared through their envoys, for which Her Majesty kindly and graciously expresses her thanks; And now the principal point, for which this Imperial Assembly would be called, as if it existed, the discord of our Christian religion and faith, which until now, above all cultivated action, has been unresolved, has become more and more burdensome from day to day, from which all kinds of distrust and repugnance between the estates of the Holy Empire have arisen, and where this would not be met with timely salutary counsel, all kinds of burdensome continuation, war and insurrection, as highly to be feared, might arise:
Her Majesty, therefore, is graciously inclined and eager to help with such an excellent and necessary work, and is graciously and completely confident that the appearing princes, princes and estates, and the absent envoys, councillors and embassies will not let anything happen to their part, and each one in particular, but will promote and consider the matters of their best understanding and ability.
XX. And accordingly requests Her Imperial Majesty to the appearing Electors, Princes and
We kindly and graciously request the Estates, as well as the absent envoys, councillors, and embassies, to consider, deliberate, and discuss in what way the conflict in our holy Christian religion and faith may be resolved and brought to unanimous Christian understanding and unity, as well as what and how to act and proceed in this matter.
XXI. And so that the Estates may accept that Her Imperial Majesty would like to see this matter of religion, as the most noble and highest concern, therefore also gladly promoted, considered and taken to heart by Her Majesty herself several times, Her Majesty has thought of this way, provided the Estates know of no more fruitful, expedient means: that Her Majesty, with well-considered temporal counsel, but without detriment to the Augsburg parting, has called upon a small number of good consciences, honor- and peace-loving persons, who are also inclined to promote the honor, benefit and welfare of the Holy Roman Empire of the German Nation, from the common estates and the German nation, to examine and consider the disputed articles of religion, and to use all possible diligence to compare the erroneous points, and then, how they may be brought to a settlement and agreement, to submit them to their Imperial Majesty, also to the Electorate. Majesty, as well as the Electors, Princes, and Estates, to decide all the better, and also to communicate with Papal Holiness Legates, by virtue of the above-mentioned Hagenauian Departure.
XXII And Her Imperial Majesty is all the more moved to take such a course. Their Majesties are all the more moved to take this path because it has been considered the most convenient, fruitful, and beneficial for this cause at Augsburg and recently at Worms.
1362. Reply given by the protesting Estates to Her Majesty's first Proposition on April 8, 1541.
See the previous number. Latin also in Spalatin's Annals, p. 544 and in the "Oorx". 8.6k., vol. IV, 156. The Latin superscription states that this letter was delivered to k'erla VI. xost that is April 8, while the German superscription offers "April 9." The latter will be based on the wrong resolution of Ikria VI. (as if it were Saturday).
I. Most Sublime, Great and Invincible Emperor etc. As Your Imperial Majesty Majesty of the same E. kaiserl. Maj. and of the Heil. Imperial Princes, Princes, Estates and the Absentees.
The envoys, councillors and embassies assembled here at this Imperial Diet announced by Your Imperial Majesty. Maj., on the 5th of this month of April, a gracious lecture in writings, in which Your Imperial Majesty, according to the length of their most gracious mind, will, and inclination, will have them meet with the common estates. Maj. has graciously indicated their most gracious mind, will and inclination, which they bear towards the common estates of the Holy Roman Empire and the German nation, as their fatherland, with the announcement of how Your Imperial Majesty, from the beginning of their reign, has always and still today, in the past, been in favor of the Holy Roman Empire and the German nation, as their fatherland. Maj. has always been most eager from the beginning of her reign to undertake, promote and carry out everything that may be of honor, benefit and welfare to the Holy Roman Empire. The Emperor has always been most eager from the beginning of his reign to do everything in his power to promote and bring about the honor, benefit and welfare of the Holy Roman Empire, and especially to put an end to all discord, confusion and disruption between all estates, to plant and maintain peace, tranquility and unity, and to help the Holy Roman Empire of the German Nation in other matters of its concern. Maj. has used to promote a common Christian concilii to put an end to the discord in religion, and also in what way E. Kaiserli. Majesty resisted the hereditary enemy of the Christian name, the Turk, not only for the good of the Empire of the German Nation, but also for the good of all Christendom, and why His Imperial Majesty withdrew from her Hispanic Churches. Maj. has decreed that the Turks should return to the Empire of the German Nation from their hereditary Hispanic kingdoms, that they should take action on the two days held at Hagenau and Worms for the sake of religion and discord, and that this present Imperial Diet should then be named and advertised: all this, together with Your Most Imperial Majesty's most gracious will, is to be considered as an act of the German Nation. Maj. most gracious request that Princes, Princes and Estates and the absent envoys, councillors and embassies consider, deliberate and deliberate on how to resolve the conflict in our Christian religion and bring it to a unanimous Christian understanding and unity; also what and how to act in this matter, with the most gracious concern of Your Imperial Majesty. Maj. most gracious concern.
II. that the resistance of our Christian name and faith's hereditary enemy, the Turk, and what should be advised and done for the preservation of peace, justice, good police, peace and unity, and other necessities and concerns of the Empire, have been heard and heard by the Estates of the Augsburg Confession and their religious relatives, in addition to Your Imperial Majesty. Maj.'s most gracious will, have been heard and heard in all submissiveness.
III. and is such a most gracious testimony and reminder to Your Imperial Majesty of their most gracious will and mind towards the German Nation. Maj.'s most gracious display and reminder of their most gracious will and mind towards the Reich of the German Nation, as the fatherland, also of the most gracious will and mind of the German people.
It has been a particular pleasure to hear and hear of the diligence, effort and work which His Imperial Majesty has undertaken and displayed in many ways for the comfort and salvation of all Christendom. Maj. has undertaken and displayed in many ways for the consolation and salvation of all Christendom, have been a special submissive joy, especially at the beginning of this Imperial Diet (for which they wish Imperial Maj. Maj. and the whole Empire from God Almighty, to His praise and glory, happiness, salvation and all welfare), so that they may in turn express their most subservient wishes to His Imperial Majesty. Maj. with most humble and due thanksgiving; for they have well noted and found that through E. kais. Majesty's most gracious inclination towards the Empire of the German Nation.
IV. Now, however, it is easy to see how entirely useful and good such E. kais. Maj.'s most gracious and paternal will and mind, for the preservation of peace and tranquility, has been and still is for the entire German nation, since there can be no greater and more painful misery or evil than war and strife between related states and members of an empire.
V. For this reason E. kais. Maj. these estates express their heartfelt thanks that they have so far averted such troublesome discord and maintained peace in the German nation.
VI. In addition, this is also an excellent virtue, which is to be praised in such a high head and emperor that E. kais. Majesty is inclined to put down the invaded division of religion by peaceful means and ways, and not to let the churches in the German nation be devastated and torn apart by violence or physical action. Thus on the day that E. kaiserl. Majesty. Italy not only with military force, but also by her kindness and moderation. And we only know that Your Imperial Majesty is in favor of Italy on land and sea. Majesty has resisted the hereditary enemy of the Christian name, the Turk, on land and sea, not only for the good of the German lands, but also for the good of all Christendom.
VII. and because the estates consider these things, they must praise and extol the grace and goodness of the Almighty, who in these troubled times and times has given such a head and emperor to the empire and common Christendom for the best, to maintain peace and tranquility in the empire, and to break off and resist the cruel hereditary enemy of the Christian name and faith, the Turk, who because of some victories is tempted to great arrogance. For this reason, they also wish to thank E. Kaiserl. Maj. for their toil, labor, danger and otherwise, so that His Majesty the Emperor can protect the Empire and the commonwealth. Maj. has done for the good, praiseworthy and useful of the Empire and common Christendom.
For this reason, I would like to express my most sincere thanks to some of the old, excellent, famous emperors, who have acted and performed, with most sincere congratulations that His Imperial Majesty will arrive happily in the German Nation, planting peace and tranquility in it. Majesty will arrive happily in the Reich of the German Nation, to plant and maintain peace, unity and tranquility therein. We also beseech God Almighty that He may, to His divine name, for praise, honor, and glory, and also for the common welfare of the Empire, grant to E. Imperial Maj. Maj.'s action, according to their intentions, to Christian unity, peace and all good, and to bestow His divine blessing upon it.
As far as the proposed concilium is concerned, these estates may say with good reason and a clear conscience that nothing has ever been more dear to them, nor would anything be more dear to them, than that matters of such religion be discussed and acted upon in a free Christian concilium to be held in the German nation, in a Christian, orderly and righteous manner. For it is a fact of the day that no small abuses have occurred in the church, about which many excellent, pious and good-hearted people complained before this time, and desired their amendment and correction.
IX. And after the same abuses, belonging to these estates, have been corrected in the church, diligence and care have been taken that nothing contrary and improper to the righteous, common, Christian, apostolic, or catholic church has been accepted, approved, or defended; but they do not doubt that the doctrine of their confession and religion is entirely in accordance with the said Christian apostolic or catholic church.
X. Not only have they never shunned Christian knowledge for this reason, but they have desired nothing more than that it be brought to light, explained and expanded, so that the glory of our Lord Christ may be spread and praised, and its salvation considered, and the consciences helped; so they have also had great, important and just causes to refuse the instituted concilium for a short time in different years.
XI. Nevertheless, they want to testify here again that they have never fled from a righteous Christian cognition; for they also hold in honor the Christian church, which was purified with the blood of our Lord Christ, in which the divine word is taught, and the Holy Spirit governs and guides the hearts and minds of Christians to the knowledge of the truth, and to honor God the Lord with right worship.
XII. Therefore, they do not mean or intend to flee from the right, true Christian knowledge or cognition, as is also the case in many cultivated
Actions, which E. kais. Majesty has graciously ordered to be done on account of this disputed religion. For they have at all times been inclined, and still are, to indicate, report and declare what their opinion and mind is in such a religious matter, and have no doubt that this dispute could already have been brought to a settlement if some had not prevented rather than promoted the matter.
XIII. Majesty's intention and mind have been noted, the truth should be sought and brought to light, and thus a righteous, consistent, Christian Concordia should take place.
XIV. which these estates are anxious to report to His Imperial Majesty. Majesty's most humbled opinion, so that Your Imperial Majesty may graciously accept and understand that up to now there has been no lack of anything conducive to Christian Concord. Majesty may graciously accept and understand that they have hitherto been in no want of anything conducive to Christian concord.
XV. And because E. kais. Majesty, in the above-mentioned lecture, graciously requests that the Estates consider, discuss, and deliberate, so that the touched discord of religion may be put aside and brought to unanimous Christian understanding and united, and also what and how to act and proceed in this respect, with the attached and proposed E. Kais. Majesty. means, insofar as the estates do not know of any more fruitful or beneficial etc.
XVI Thus the Estates have not wished to refrain from reporting their objections to Your Imperial Majesty. Majesty their submissive concern about it, and move these things only to the effect that the best and most fruitful way to settle such disputed religious matters should be that the discussion begun at Worms be continued here; and this primarily so that this most important trade of religion may be sufficiently explained and explained by speech and rebuttal.
XVII From this, to obtain a true Christian settlement and reformation of the abuses involved, as this way was also considered beforehand, graciously granted by Your Imperial Majesty. Majesty, whereupon the action was begun at Worms in the name of the Almighty, and transferred here by His Imperial Majesty. Majesty, therefore these estates also humbly request that such a path be taken now.
XVIII. Since after such a conversation E. kais. Majesty, according to her most gracious proposal, some good consciences, honor-loving persons, who are inclined to promote the honor, benefit and welfare of the Empire of the German Nation, in small numbers, from
The Holy Roman Emperor and the Holy Roman Emperor of the German Nation, to discuss such Christian matters, to examine and consider the disputed articles, and to use all possible diligence to compare the disputed points in accordance with the divine word, and to have the same persons graciously named and reported to the Holy Roman Emperor and the Holy Roman Emperor of the German Nation. Majesty in the same with such a submissive and Christian answer, from which E. Kais. Majesty that there shall be no lack of everything that is useful for the praise of God, for the Christian reformation of the churches, and for the preservation of peace and tranquility in the Holy Roman Empire.
1363 Imperial Majesty's answer, handed over to the protesting Estates on April 11, 1541.
See No. 1361 in the vorx. Rec. vol. IV, 161.
The Roman Imperial Majesty, our most gracious Lord, has heard the answer recently submitted in writing to the Princes and the other absent Princes, Princes and Estates of the Augsburg Confession and to the councils, envoys and embassies of the same religion, and was initially pleased to hear it from but graciousness, that they have heard Her Majesty's recently made proposition and narration with most humble joy, also wishing Her Majesty praise, glory, happiness and all welfare from God Almighty, with most humble thanksgiving and showing how the same is capable of her answer.
On the other hand, they, the Estates, have well noted how Her Majesty intends to take action in the main article concerning religion, and still fully respect that such a proposed way should be the quickest and most fruitful for the passing of this article. Therefore, once again Her Imperial Majesty's Majesty's most gracious request that you trust in and want to comply with her Majesty's wishes in this matter (regardless of what she has noted for the sake of the Colloquy).
For Her Majesty is of the gracious mind and command to undertake such a proposed path, and to ordain such persons for it, so that they, the Estates, will, in Her Majesty's understanding, have no complaint at all. They will feel and accept that their Imperial Majesty is eager to seek and promote nothing other than what may serve the common Christianity, especially the German nation, for comfort, peace, tranquility and unity.
In which they, the Estates, do their Majesty's most gracious and pleasant favor, and also do not want to put this in any neglect in their graciousness towards him.
1364: The Protesting Response to Imperial Majesty's Request. Majesty's request. April 12, 1541.
See No. 1361 in the 6orx. Lsk, vol. IV, 162.
Most Serene etc. E. Roman Emperor. Majesty's most gracious answer, which you gave yesterday 1) to the Estates of the Augsburg Confession and their religious relatives to their verbal and written notification and concerns, these Estates have most graciously heard; and firstly, that Your Imperial Majesty has so graciously noted such avoidance on the part of the Estates. Majesty has graciously noted such avoidance on the part of the estates, that they are submissive to His Imperial Majesty. Majesty most humbly.
On the other hand, although the reported estates have considered and still consider the way of discussion, the content of their next most submissive consideration, for the settlement of religion to be the most convenient; however, since Your Imperial Majesty has subsequently considered their proposed way to be more convenient, they have graciously requested that the estates of Your Imperial Highness take this way. Majesty considers their proposed way to be more convenient and graciously requests that the estates of E. Kaiserl. Majesty in this, with the most gracious request that such a proposed way be undertaken, and that such persons be appointed for this purpose, so that these estates, Your Imperial Majesty, may be able to take advantage of it. Majesty. Majesty, have no complaint at all, but would feel and accept that His Imperial Majesty has nothing different in this matter. Majesty would be eager to seek and promote nothing other than what might serve God's praise and common Christianity, especially the German nation, for comfort, peace, tranquility and unity. So that Your Imperial Majesty Majesty graciously note the most humble will and opinion of the estates concerned, and that for their part they would not like anything to be done that would serve to increase the praise of God, the Christian reformation of the churches, and thus the right, true, Christian unity, peace and tranquility. Majesty in this matter, and to attempt such a course, with the most humble confidence that Your Imperial Majesty will approve the ordinance of the persons. Majesty will make the disposition of the persons according to their most gracious behest.
But that this action is non-binding and uniform, for research of the truth and Christian
1) This results in the determination of the time.
If such an action proposed to Your Imperial Majesty did not come to any final effect in one or more points, then these estates did not want to relinquish the initiated approved discussion at Worms, nor any other of their reservations and necessities, in the uncompensated points.
This is what Your Imperial Majesty does not want the above-mentioned estates to do. Your Majesty does not want the above-mentioned estates to behave in such a manner with all submissiveness, hereby commanding them most humbly.
1365 Answer given by the other estates to their majesty's first proposition on April 12, 1541.
See No. 1361. in the Oorx. Lsk., vol. IV, 163, with omission of II to IV.
I. The Roman Imperial Majesty, Our Most Gracious Lord. Majesty, our most gracious Lord, graciously presented at the beginning of the Imperial Diet on account of Her Majesty's personal presence, the princes, princes and common estates of the Holy Roman Empire, as well as the embassies and councils of the absentees (outside the protesters), have listened to their part in all submission.
II. and although they have shown the Roman Imperial Majesty, our most gracious Lord, gracious, faithful and imperial mind. The attitude which Her Majesty bears towards the Holy Empire and all the Estates of the same, and especially towards the German Nation, our common fatherland, has been flushed out in many ways from the beginning of her praiseworthy reign: nevertheless, Princes, Princes and common Estates, and the absentees' embassies and councillors, as mentioned above, have been able to make use of Her Imperial Majesty's most gracious proposition. Majesty's most gracious proposition, with what gracious mind and diligence Her Imperial Majesty is responding to the latest developments. Majesty has graciously sought many times to obtain a common Christian council in response to the most recent conventions held at Augsburg and Regensburg; what has also prevented Her Majesty from doing so; and, in addition, Her Imperial Majesty, by all kinds of action, and especially on the next day at Hagenau, by the Royal Highness, has taken all possible pains to obtain a common Christian council. Majesty graciously use all possible diligence to bring these disputed religious matters to Christian unity, and especially with what costs, effort, and exposition Her Imperial Majesty has been able to bring us during the time of her reign. Majesty resisted our common enemy of our Christian name and faith, the Turk, in the time of her reign,
and especially to the Roman Empire of the German Nation for welfare and good.
III. on how burdensome and detrimental Her Imperial Majesty has placed all other of her kingdoms in one place. Majesty has put all other of her kingdoms, country and people, things and business in one place, left them, and gone to the German nation, not without a little danger, proclaimed this Imperial Diet, and graciously attended it in her own person, with a preceding account of what excellent causes have prevented her Imperial Majesty's arrival for a time. Majesty's arrival have prevented for some time; as such in Her Imperial Majesty's gracious proclamation. Majesty's gracious proposition is skilfully and longitudinally reported.
IV. Majesty, our most gracious lord, gracious, faithful and imperial. The Imperial Majesty of our most gracious Lord, gracious, faithful and imperial mind, which they have always borne and still bear to the Holy Empire of the German Nation, and especially all, according to what has been told, graciously applied diligence, the princes, princes and common estates, and the absent embassies and councils, say to their imperial Majesty, in all owed servile obedience, diligent and eternal thanks, the "most servile" offering, such gracious affection as they bear to the Holy Roman Empire of the German Nation, as well as their faithful diligence, expended expenses and labor, in all submissiveness, to merit above owed duty, and to omit nothing in them which may be useful for the preservation of their Majesty's and the Holy Empire's reputation, honor and welfare. And hereupon the most humble request of the common estates and their embassies and councils is that Her Imperial Majesty may rely on such gracious will, imperial affection and faithful Christian service. affection and faithful Christian diligence. The more they will be willing in subservience to her Majesty's due obedience, above and beyond owed duty, as is due, the more they will be willing at all times to obey her Majesty's gracious will, imperial affection and faithful Christian diligence, which her Majesty has hitherto exercised without intermission, and to have the Holy Roman Empire and all the estates of the same, even the burdensome obediences of the German nation, in such gracious, faithful, fatherly command as common estates always provide for their Majesty.
V. Furthermore, common estates, and the absent embassies and councils, as mentioned above, have discussed and considered the main points determined in the imperial proposition, with possible and faithful diligence; and note that their imperial majesty has first taken the discord of our holy religion in hand, as not the least burden and burden of the German nation, but doubtless out of gracious concern, where
1) "longitudinally" according to the length.
The highest infallible complaint has been remedied by the bestowal of divine grace, so that it will be all the easier to act unanimously in other matters incumbent upon the Empire, with the common counsel and approval of Her Imperial Majesty and the Holy Roman Empire's Estates, and to deliberate and decide in a proper and useful manner on what the unavoidable necessity requires.
VI. and the common estates and the absent embassies, as reported, acknowledge their obligation in all submissiveness to present their good opinions and concerns to the Imperial Majesty not only in this disputed religion, but also in all complaints incumbent upon the Holy Roman Empire. The common estates and the absentee embassies, as reported, in all submissiveness owe their Imperial Majesty not only in this disputed religion, but also in all complaints incumbent upon the Holy Roman Empire, to faithfully present their good opinions and concerns at all times, as they have humbly done at the Imperial Diet held before, and are obligated to do in obedience to it.
VlI. As far as the disputed religious matters are concerned, the common estates and the absentees' embassies and councils find that their Imperial Majesty has diligently considered this burdensome matter and has proposed a means by which, through amicable negotiation of some persons who should be chosen for this purpose, the discord of our holy religion might be brought to Christian unity and settlement. And since they put in no doubt that their Imperial Majesty has taken such means with valor. Majesty has considered and deliberated such means with valiant, noble and temporal counsel, and in gracious consideration of the action taken, which has always been lacking, and which has so far prevented the settlement of the disputed religion, out of faithful, gracious imperial mind, as for the fraternity of the Holy Roman Catholic Church. The court has decided that this is the most fruitful and convenient thing to do.
VIII Therefore, the Princes, Reigning Princes, and common estates, as well as the embassies and councils of the absentees, as mentioned above, will respectfully submit that their Imperial Majesty, with the timely and well-considered advice and will of the electorate, will appoint a number of good consciences, honorable, and peace-loving persons. Majesty, with the timely and well-considered advice, knowledge and will of the Princes, Princes and common Estates, to appoint a small number of good consciences, honorable and peace-loving persons, who are inclined to promote the honor, benefit and welfare of the Holy Roman Empire of the German Nation, from the common estates and the German nation, to examine and consider the disputed articles of religion, and also to use all possible diligence to bring them to Christian unity and settlement, but without giving up the recent Augsburg agreement.
IX. And especially that the same elected persons shall give actual notice and report of all their actions, in which they shall not finally consent, to Imperial Majesty and the common estates.
The judges of the court have to compare and decide with the common temporal council according to necessity, as such a proposition of their majesty further proves and is able to do.
The estates and the absentees' messages and councils hope to the Almighty that through such a gracious way proposed by Her Majesty, such a contentious religion will be brought to Christian unity and settlement, to Her Majesty's and the Holy Empire's peace, tranquility and all welfare.
1366. Majesty by Count Palatine Frederick of the persons whom she has appointed to the Colloquium. 2V. April 1541.
See No. 1361 in the Oorp. Rec., vol. IV, 178.
The Roman Imperial. Majesty, our most gracious Lord, upon the proposition made by Her Majesty and the permission of the Princes, Princes and Estates, as well as their embassies, to proceed in the matter of religion, have this time chosen and decreed the persons listed below, namely Mr. Julium Pflug, Mr. Johann Ecken, Mr. Johannem Gropper, Philippum Melanchthon, Martinum Bucerum, and Johannem Pistorium. Johann Gropper, Philipp Melanchthon, Martin Bucerum, and Johann Pistorium, who shall examine and consider the disputed articles of the reported religion, according to the content of the said proposition and grant, how they are to be settled, and then give notice and report to their majesty, princes, princes, and estates, to further decide according to such notice and report what may be good and useful for the said settlement.
Her Imperial Majesty also intends, where necessary, to order a prince to preside, so that the more peaceful and correct order may be maintained among and between the persons named in their communication.
1367: Supplication of the Protesting Part of the Christian Dialogue.
April 22, 1541.
See No. 1361. Latin in Oorp. Lei, vol. IV, 179.
1. illustrious, highborn princes, benevolent, noble, strict, prudent, honorable, wise, gracious, favorable and commanding lords! From E. F. G., G. and G. we have humbly heard that the Imperial. Majesty, our most gracious Lord, among others, has appointed us to the Christian
I have named the first of the two meetings in which the disputed articles of our holy religion are to be examined, considered, and judged by way of settlement.
(2) As the Son of God, our Redeemer, when he was about to die, besought the Father with these words: "Father, sanctify them in thy truth; thy word is truth," so do we also add our desire and supplication to this prayer of our chief priest, and beseech the Father of our Redeemer Jesus Christ, who sacrificed himself for us, that he may govern and direct this enterprise of seeking a concord of Christian doctrine. For we also desire with all our heart that a true concord and concord in the church, by true and godly ways and means, may be established and made.
3) As far as the choice of the collocutors is concerned, however, the imperial majesty, our most gracious lord, is pleased with our diligence and work. However, if we consider the burden and danger that will be involved in this examination, we would like nothing better than for this heavy burden to be imposed on others who would be more capable. For even though the matters and affairs whose comparison is to be sought are not so involved and obscure to those who are familiar with the attitude of the old churches, the fact that we know well how some people are minded does not make us careful and fearful "without cause".
(4) But if we cannot ask that the persons of our part be changed, we must obey and make a virtue of necessity; but we humbly ask that our service be understood and accepted for the best, so that in this trade and conversation, as we want to do by means of divine help and grace, we will show all diligence, faithfulness, modesty, simple love of truth, hatred of quarrels and sophistry, eagerness for comparison, kindness and fairness. For the imperial majesty, our most gracious lord, in that in her answer, in which she has named the chosen ones for discussion, she expressly says how she wishes the disputed articles of our holy religion to be examined and discussed, sufficiently indicates that her majesty (as then to such a mighty emperor, who is of such a brave and earnest mind and action) does not wish that a sham and colored comparison be made with uncertain and ambiguous words, which could not be sustained, but that after a thoroughly opened discussion, the matter be discussed.
and actually recognized truth, a concord and settlement be made that is pleasing to God, and in which all churches of Christ call upon and serve God out of true faith. To this holy work we testify that we will gladly do our best.
(5) Accordingly, we ask the imperial majesty, our most gracious lord, most humbly also this, that they may appoint some of their councillors and other pious men of their liking from both parts and order them to act, so that all such matters, which are so important and great, may be presented to her majesty herself and to the other princes, rulers and estates completely and with all truth, as the greatness of this trade also requires. For it is in itself a very dangerous thing that such great and important matters are ordered to be discussed and considered by so few. And although those who are ordered to the discussion do not have to conclude it, nevertheless they will not be a little concerned about what they will recognize, and will not give birth to a small prejudice for the others.
(6) We also take care that we do not desire anything unseemly, unreasonable or burdensome in this. For if God the heavenly Father, the Son of God and the holy angels are present in this transaction, why should there not also be some honest, pious men, who are known to be inclined and eager for truth and concord, who will help the princes on both sides in all subsequent actions? Therefore to your princely For this reason, it is our most humble request to Your Imperial Grace, Your Grace and Your Beneficence that you will grant the Imperial Majesty, our Allies, the right to a new settlement. Majesty, our most gracious Lord, this our necessary request most humbly, which her Majesty the Father of our Lord JEsu may blessedly preserve and guide. This we wish and pray for her from the bottom of our hearts, Amen.
Your Princely. Your Grace and Favor, Subservient and Willing to Serve
Philippus Melanchthon. Martinus Bucer.
Johannes Pistorius.
1368 The protestors' letter to the Imperial Majesty, with which they delivered to it the above Supplication of the Collocutors of the Protesting Part on April 22, 1541.
See No. 1361 in Oorp. Net, vol. IV, 181.
Most Sublime, Great and Invincible Emperor, Most Gracious Lord! E.kai
serl. Maj.'s nomination of the six persons for the above religious act, we received it the previous day with all due submission, and for the advancement of the cause we have sent the three named persons of this part, and have graciously and kindly asked and requested them to submit to such act, in accordance with Your Imperial Majesty's request. Maj.'s request, which we will receive with an answer, as Your Imperial Maj. Maj. from the enclosed document.
Since we now consider such their request and search to be in the best interest of His Imperial Majesty. Majesty's most gracious mind and the actions undertaken, but also consider them in accordance with the same and conducive and conducive to a thorough report and settlement of the same: we have not failed to inform His Imperial Majesty of this in submission. Majesty of this in submission, and most humbly request His Imperial Majesty. Maj. most humbly requesting that such be graciously noted by us.
1369: The book handed over by Granvella in the name of the emperor to the delegates for discussion (the so-called Regensburg Interim), on which the discussion was to be held, to which counter-articles written by the Protestants are also attached. With Melanchthon's preface.
This writing is found in Latin in the Colloquii Lstmbon... already mentioned in No. 1361, whose author is Bucer; furthermore in the Acta in conuentu Ratisbonensi, continentia haec, quae sequuntur given by Melanchthon Heralls: librum propositum delectis colloquutoribus: articulos oppositos certis locis in libro: responsionem coniunctorum Augustanae confessioni de libro: praefationes quasdam, quae indicant caussas, cur articuli quidam reprehensi sunt: responsionem ad Contareni scriptum. Witeb. per losephum Klug 1541. quart. Also in the writing of LI. Joh. Erdmann Bieck, "Das dreifache Interim," p. 200, Leipzig 1721. octav. German in Melanchthon's edition of the "Handlungen, die Religion belangend, zu Worms und Regensburg" etc., whose complete title we have listed at No. 1353. According to this, the writing is reproduced here. Hortleder, Von den Ursachen des deutschen Krieges, p. 219, follows Bucer's relation, which in some parts deviates from it. Against Bucer's writing Eck published: ^poloxia-pro relierendw st illu8tribu8 princnpidu8 entkolioi8 ao a1il8 ordinidu8 imperii adv6r8U8 mueores st cmlurunin8 Lueeri "uper acdi8 eomitiorum Uüti8dona6. ^polo^ia pro reverendiW. 8ed. ^p. I,6Mto st Oardinule 0n8p. Oontnreno. luSoIktndii 1542. quart. There p. 4 is also found this interim, whose author, as both Melanchthon and Eck state, is supposed to be Gropper. This document is found in Latin in the Oorp. Lok., Vol. IV, 190 ff, but without Melanchthon's preface. The counter-articles of the Augsburg Confession relatives are found under the date: "den 31. Mai" in the Oorp. Lok., vol. IV, 349, in Latin.
Preface by Philipp Melanchthon.
1. the good common confession of the holy christian faith, which is sung in the churches, which is called Symbolum Nicenum, is right and christian, and is especially a word in it, which has been set in need and by special grace of God against the evil and poisonous error of Arii.
But because the discord after the Nicene Concilium was not soon quelled, the great lords grew tired of the unrest, and also saw that all kinds of disorder and disruption resulted from disunity; and so, about thirty years after the Nicene Concilium, another great concilium was held in Hungary at Sirmio, where the emperor Constantius was present, and he himself seriously disputed against Photinum. After that, the other matters, the discord between the orthodox and the Arii clan, were dealt with, the error was subtly dispelled, and thus a treaty and unity were made.
3) And because the quarrel was about the reported symbol Niceno, in which a word was placed that was offensive to the Arians, this was considered for settlement, that the same offensive word should be taken away from the symbolo, and another common word be placed in its place, which would be just to both parts, and each could interpret and direct on his own understanding, and should thereafter be valid and kept in all churches, so that no inequality would be felt in churches.
This has a great appearance, and has been highly praised for a beginning of a future whole settlement, that also many right teachers consented to it at the time, which, however, soon afterwards declared itself in a synod, and the settlement, given at Sirmio, again rejected, as Hilarius tells after the length.
5 Although this had an appearance, it was meant for the benefit of one part, namely the Arians, to strengthen and expand their error, but on the other hand to weaken the other part and to suppress divine truth, and soon thereafter it passed. For the Arians now had this advantage, that the others had withdrawn and given way, had the symbol changed, and the broad word was interpreted more in favor of the Arians; thereby many pious people were greatly grieved, and many were also led into doubt, although the matter was great, important, and not to be disregarded. For this was actually the dispute whether the Son of God was created by the Father from His essence or from nothing.
(6) There has been the need to keep earnestly that one received right understanding from the Son of God, that he is truly of the eternal Father's essence, as John first wrote. Therefore, after the aforementioned glittering comparison, the controversy became fiercer, and the broad word made more parties than before.
Now in the church such worldly wisdom has shown itself several times, to direct certain, clear, divine teachings and command with glittering interpretations, thereby to make comparison and unity, and just such has been tried these past ten years in various forms.
8. although the high rulers are obliged to work for the unity of the church, this should be done with just measure, not with the suppression of divine truth, and the command from heaven, given with a clear voice by the eternal and living God, Creator of all things, by His Son Christ, should be preferred to all other things, namely: "This is My beloved Son, whom you shall hear. Therefore, although peace and unity, tranquil government and life itself, are good and great things to esteem, the preservation of the true and pure doctrine of the Gospel should be held in much greater and higher esteem.
(9) But it is found in many comparisons made some years ago, that the papists never sought anything else than to preserve their advantage, not only their sovereignty, goods, power and pleasure, but also their gross errors and idolatry, and thus to carry out their pride and defiance against God, for which they sometimes pretend the beautiful words, to make a reformation, and to louse the fur a little.
(10) Now there are some who mean no harm, of which I do not speak; but at Regensburg it has been seen and grasped roughly enough how the greater number of the bishops are disposed, since they have allowed themselves to be heard publicly and defiantly, not even to drop those errors which have punished and rejected those who have been ordered from their part to speak.
(11) And it seems that many of the bishops act against their own conscience, or are completely Epicurean, thinking that their outward rule is a beautiful splendor and adornment of the world, so to think that religion is as it likes.
But this defiance will not last the length of time. If idolatry and blasphemy in the church has been recognized and exposed, and nevertheless defended with tyranny, the punishment has not been far, as now and unfortunately also
before your eyes. For undoubtedly idolatry and public immorality in the Church are the most prominent causes why God has imposed such cruel ravages on Europe. May our Lord Jesus Christ, the Son of God, preserve, protect and purify His true Church.
Because the bishops themselves do not want to drop the public and recognized errors, which are rejected by their own, it can be seen that they are not inclined to true and Christian unity; and if their stubbornness is not to be wondered at, this following book, which is presented to both parts as a guide and form of comparison, is placed to their great advantage, and confirms many great errors along with their intemperate violence and splendor. And although some of these errors are not subtle, devious, and easy to notice, the others are secretly interwoven. Therefore, I will indicate some pieces recently, and I will not add anything to the book that the letter and its natural understanding do not bring themselves, and I will also drop many other extensive speeches that might have brought new quarrels.
14 In the articles about the church, item about episcopal authority, the book basically says this: the church is the assembly of the good and the bad, but bound to such bishops who have the title by virtue of ordinary succession; item, bound to its laws, and that such an episcopal church may not err in necessary matters. That in such episcopal obedience alone there is forgiveness of sins and sacrament, and apart from this episcopal obedience there is no blessedness. This is the reasoning and opinion of the book; and it is well to note that the book binds this church of his to the episcopal succession and human law, which the book calls the bond of love.
(15) Here it is to be grasped what is sought among us, that we should condemn ourselves, that we should not respect the members of Christ, that we should have no forgiveness of sins, no baptism, no blessedness.
(16) Against this, a Christian, fair answer is given by the sovereigns, princes, and states, depending on the Gospel, that one is obliged to depart from erroneous prelates, as St. Paul says: "If an angel from heaven teaches otherwise, he is to be considered banished and accursed. But that the bishops who persecute our confession and murder pious Christians on that account are mistaken, that is quite public and certain, therefore the church should not be bound to them in any place.
Much less should the churches be bound by the statutes of men, Col. 3.
17, Further, in the article of interpretation of Scripture, the book makes a power to conclude by several in the church, from which many other consequences come; if this article were approved, they soon made a more, and many papal conciliar harmful errors would be confirmed with it, and the tyranny strengthened, and we made ourselves guilty of all the blood that the adversaries shed unchristian because of it.
18 Furthermore, the book gives an account of sins in confession. It confirms the error of transubstantiation, from which much idolatry has resulted, for sacraments cannot be sacraments apart from their appointed use, since one should not bind God to anything, as is usually the case in idolatry and pilgrimages; now, in the spectacle of transubstantiation and in the sacrificial mass, the sacrament is converted into an alien custom; these grave abuses are to be shunned, shunned and punished.
19 After this, the book attaches to the mass, saying that the priest sacrifices the Son of God, and also for the living and the dead, so that the masses of the souls do not go away; and although much color is given to this article, it is in essence a lie and confirmation of papal idolatry.
20) It also adorns the common invocation of the dead saints, which is vain public pagan idolatry, and has greatly obscured the right understanding of Christ.
I have told these articles so that every Christian reader may judge for himself how pure the book is. The emperor, however, has been praiseworthy in this, in that he has ordered the deputies to the discussion to indicate their opinion in all points in a Christian and free manner; therefore, he has also handed over several counter-articles, as can be found in these acts.
If the opposing party were serious about making unity and peace with God's glory, they would know well how to do it, and would not be allowed to start reinforcing their harmful errors; for they know well that, by God's grace, we teach and keep the right old understanding and custom of the first pure and catholic church in all articles; they also know that one should not deviate from it. This is God's command: "Flee idolatry," and the opposite cannot deny that they practice idolatry; now they pretend that they do not want to practice it so rudely, and they seek dyeing, as they basically maintain their errors for their glory and courage. But Jeremiah says: "Cursed be the one who does not believe in the Lord.
work unfaithfully. Therefore, let each one who values God's honor and the Christian church, as well as his own blessedness, be careful in this.
This game is not new in the world, but it has often happened that some lords or scholars have put their heads together and directed the divine teaching according to their opportunity; it is also to be feared that this will henceforth be attempted more with new speed. But pious, faithful teachers are obliged to keep divine, necessary doctrine pure and in right certain understanding, which unfortunately did not happen before this time many hundred years ago.
24. The whole papal crowd has so terribly crouched 1) with erroneous, idolatrous, intricate doctrine, that even these years ago many distinguished men, as Wilhelmus Parisiensis, Gerson and many others, highly and miserably complained about it; And after God, through His great mercy, has again kindled the light of the Gospel in the Church, as it is certainly true, the enemy of God and of our Lord Christ cannot tolerate it, wants to dim it by force and with treachery, agitates Turks, Popes, kings, bishops and their scholars and wise men to extinguish this light.
(25) But he cannot quite hide himself, but wants to have confirmed some errors so gross that they can be grasped; the others he adorns, or cocks with rambling words. As it is said of the Roman captain who made peace with the rogue Antiochus Epiphanes, and was man to man; for since Antiochus had often monkeyed with the Romans and deceived them, the captain wanted to show him that they understood such intrigues and could also practice them if it were praiseworthy, and put these words into the treaty that Antiochus should deliver and hand over half of his ships to the Romans. When this was agreed upon, the Roman captain had all Antioch's ships brought to one place, cut them all up, and then had two piles of wood made out of them, one of which he gave to Antioch, and the other, which belonged to the Romans, he had burned. So one should not joke with God,
This is said to warn the reader that he should get to know the strange stuff in this book and not think that it is all gold, adamants, carbuncles, emeralds, turquoise, etc., as it sometimes seems. This reminder is added only for the sake of necessity, so as not to offend anyone. For my mind is not,
1) "crocks" ----- gaukelt.
to embitter these things. And I ask all pious and intelligent people to respect the divine truth of God to the honor and need of the Christian church, and to faithfully help promote and handle it, considering that this is the highest service of God.
(27) Thus all idolatries in the world, when one starts to deviate a little from the certain and clear command of God, which cruel nonsense then follows, as has also happened in the papacy, in their idolatrous masses and saintly services. May the Lord Jesus Christ, Son of God and our Savior, graciously preserve, protect, govern, increase and bless His Church, Amen.
[The Regensburg Interim.] 2)
From the creation of man, and perfection of human nature before the fall.
God created man in His image and likeness, Gen. 1, not according to the body (although he also wonderfully adorned the body and gave it to serve him), but according to the soul, which he endowed and adorned with powers of understanding and will according to himself; namely, with free will, adorned with the light of wisdom, with complete and perfect innocence, and made partakers of his divine nature out of pure goodness, Sirach 17 and Eccles. 7, that he might be to the praise and glory of his glory, Eph. 1.
As long as man has fully existed in this image and likeness of God, he has had in the mind a true and living knowledge of God, after whom he was formed, and right judgment of all things, and in the will a fervent love and obedience to God, which should grow and increase in him forever. Sirach 17, Psalm 8, Genesis 2.
From the free will.
Since God implanted free will in man, he also gave him his commandment and left him to his counsel; so that, if he had willed, he might, by the help of the graces he had received and the power of the Holy Spirit, have kept the commandment, and have kept the divine image in which he was born.
2) This heading is set by us.
But if he would not, he would lose his glory and honor by corrupting his will, and for life he would gain eternal death, Sirach 16.
This free will, which we all would have had completely and perfectly if Adam had not fallen, now remains different in man after the fall and sin, before he is brought back to grace, and different after he receives grace, and different when he comes to glory.
Of the free will before the fall it is written: "Before man there is death and life, good and evil; whichever pleases him, that shall be given him. Sirach 15, 14-17. For before the fall there was nothing in the nature of man that prevented him from doing good. But this implanted freedom to do good and to abstain from evil is lost through the fall of man, and only so far freedom remained that the will is not forced, which the evil have as well as the good. Of this free will the Lord says Matt. 23: "How often have I willed to gather thy children together, and thou hast not willed."
But this will is not able not only to perform true righteousness and good works that please God, but also to approach them; as it is written: "The natural man hears nothing of the Spirit of God," 1 Cor. 2, and "to be carnally minded is enmity against God, for it is not subject to the law of God, nor is it able to be," Rom. 8. 8 Therefore this free will alone is able to do outward works, and those that serve this life, whether they be good or evil; for, as Paul says, "That which is not of faith is sin," Rom. 14, and Augustine says in the preface to the 33rd Psalm: I cannot call these good works which do not come from a good root.
But of the free will that is given to man after he is restored to grace, Christ says: "If the Son makes you free, you are free indeed," John 8, and St. Paul Romans 8: "The law of the Spirit, which makes alive in Christ Jesus, has made me free from the law of sins and death. This freedom is restored and preserved to us by the Son alone, through the action of the Holy Spirit, since Christ says: "Without me you can do nothing," Jn. 15, and Paul: "The Spirit helps our weakness," for by this Spirit we are redeemed from the bondage of sins and become servants of righteousness, as the apostle says: "Now that you have been set free from sin, you are servants of the law.
This is why this one freedom is called "righteousness", by which we are made free from sin.
But of the freedom of man after he has attained glory, which is freedom from all insanity of mind, and from evil lust and desires, the apostle says that we shall then see God as He is, and for this reason be wholly devoted to Him, yes, He will then be all in all, 1 Cor. 15. Now that we have been truly made free through the redemption that is in Christ Jesus, so that now that He has strengthened us we are able to do all things in Him, Phil. 4, then one should praise such freedom in preaching to the people with high praise, so that the people may recognize what they have attained in Christ, and that they may now, as far as the grace they have in Christ JEsu is concerned, abstain from sins, be obedient to God, and do His commandments, that they may also strive for it with the highest diligence through the help of the Spirit. To which St. Paul exhorts when he says: "Sin shall not have dominion over you, for you are not under the law but under grace"; "the gift 1) of God is eternal life in Christ JEsu our Lord", Rom. 6, and 2 Cor. 6: "We urge you as fellow helpers not to receive grace in vain," for here the glory of Christ, and the riches and power of grace and of the righteousness given, which we receive through Him, are gloriously and sweetly extolled.
But people should also diligently imagine that there still remains such a noticeable weakness to do good, and such a strong inclination to evil in us, which prevents the now reported power of the Spirit, and arouses all kinds of evil desire in us, and drives us not to do the good we want to do, Gal. 5. Hence it comes that in this life no one is without sin, 1 John 1; the more we should cleave to Christ and walk in this life with fear and trembling, and use all diligence that we do not fall away from the grace of God, Heb. 12, nor grieve the Holy Spirit, that we may be sealed to the day of redemption, Eph. 4.
From the cause of sins.
The cause of sins is the evil will of man and the devil, which turns away from God, which wickedness of will is not of God, but of the devil, and of us; as then
1) "Gift" put by us instead of: "grace", according to Rom. 6, 23.
The Lord Christ says: "When he speaks lies, he speaks of himself"; thus death came into the world through the will of the devil, Wis. 2, and: "Through one man's disobedience many sinners were made", Rom. 5, which happened when Adam, deceived by the devil, lost the living faith and love for God, and instead of these fell on trust and love for himself, Gen. 3.
From Original Sin.
Original sin is the defect and lack of the first implanted righteousness that we should have, along with evil desire. But the first inborn righteousness we call being in the grace of God, and having the likeness and image of God to which we were created, which consisted in man having the Holy Spirit, and from the same the right knowledge and love of God; therefore such infirmity and lack of inborn righteousness is nothing else than lack of the grace and Spirit of God, or as St. Paul calls it, unbelief and disobedience to God. Paul calls it unbelief and disobedience to God, Rom. 3, Gal. 3, Rom. 5.
Evil desire is the corruption and disorderly nature of human powers and the addictive inclination to evil, which is therefore called by St. Paul "a law of the members", "a law of sins", and also "sin", Rom. 7. Therefore we must always beware and fight against this addiction and corruption inherent in us, so that this sin does not rule and prevail in our mortal body, Rom. 6.
Thus the nature of original sin comprehends both of these in itself, the infirmity and lack of the first inherent righteousness which we should have, and the evil desire and addictive nature which, when it comes to the infirmity and lack of the first inherent righteousness, breaks out into all kinds of real sin in those who are not born again in Christ, in whom the devil works powerfully, Eph. 2.
But original sin should actually be distinguished from actual sin, so that we recognize that original sin is only the defect and deficiency of the first innate righteousness, in which deficiency there is also always the addictive and evil nature and inclination to sin. But what sin is in us, above this [the] first innate righteousness infirmity and deficiency, together with the evil addictive inclinations, namely, that now breaks out into action, be it with thoughts, words, or works, or also omission of that which we should do, this we call real sins.
From the origin of original sin.
Original sin according to its own nature, as distinguished from real sin, as the root of branches and fruits, has passed from Adam into all his descendants, and has glorified to death, Rom. 5, and becomes a sin of its own in all of us who are born of Adam, merely by natural descent and birth from Adam; as then St. Paul says Rom. 9: "Before they were born, and had done any good, or evil, I hated Esau."
Item, Rom. 5: "Death reigned from Adam, even over them that sinned not as Adam with transgression." Nevertheless, it is true that this certain defect and deficiency of the first inherent righteousness, together with the evil addictive tendency to evil, is such a defect and sin that is worthy of death. For because man is corrupted by this original sin, God no longer sees in him his image or his knowledge and love, for which reason we are all born by nature children of wrath, so that even the young children who pass away before they are born again through baptism are not freed from damnation, by which they are deprived of divine sight and light.
For although in us, who are born of Adam, there still remains some divine image, by which we still recognize God to some extent, which we call the light of nature, yet this remaining light is so small and weak, because of the heavy stain, that it cannot recognize God for His image in us; just as it is quite ineffective to do spiritual and true justice, although it is sufficient to condemn all those who are not subject to divine justice, Rom. 1.
How the original sin is taken away and removed.
Original sin is accepted by man in baptism, which is the bath of regeneration and renewal of the Holy Spirit, in the word of life, through the merit of Christ's suffering, Eph. 5, because in baptism the guilt or duty of condemnation, which sin has on it, is taken away from man, and the grace of God is restored.
Moreover, the power of the innate evil addiction and inclination is weakened by the Holy Spirit, which is given in baptism, and new and holy inclination is aroused in man, as St. Paul teaches in Rom. 5: "Just as through one sin condemnation comes upon all men.
If by one righteousness is righteousness, so also is the justification of life come upon all men; and as by one disobedience we became many sinners, so also by one obedience we become many righteous." And in Cap. 6: "By baptism we are buried with him in death: that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life."
Therefore, although in the newborn there remains the evil desire and innate addiction called materiale peccati originis, which is a serious disease and a root of all bitterness: yet the guilt or duty of condemnation, the formal, is taken away, because we are freed from it in baptism, and clothed in Christ, and made in the likeness of the Son of God, as the apostle says of Christ, "Who gave himself for the church, that he might sanctify it, by the washing of water in the word"; and Gal. 3: "All ye that are baptized have put on Christ." Thus, because of the merit of Christ, and for the sake of Christ dwelling in them by the Holy Spirit, the rest of original sin is not imputed to the saints, and is no longer such a sin that condemns, since the duty of damnation for Christ's sake is taken away, so long as this addiction does not break out into evil works, thoughts, consent, or omission of guilty works, after the apostle says: "There is nothing condemnable in those who are in Christ JEsu, who do not walk according to the flesh, for the law of the Spirit and life in Christ JEsu has set me free from the law of sins and death," Rom. 8.
And therefore St. Augustine speaks of this infirmity rightly and well when he says: The guilt of original sin, which comes from birth, is accepted by regeneration, de spiritu et litera; unb contra Julianum, lib. II: The law of sins, which is in the members of the mortal body, is forgiven in the spiritual rebirth, and yet remains in the mortal flesh. It is forgiven because the guilt is taken away in the sacrament by which believers are born again, but remains because it works evil desire, against which believers contend. And in another place: The baptized is free from all guilt of all evil. And ad Bonifaciurn: Baptism gives forgiveness of all sins and takes away sins altogether, not as one cuts off the hair that grows again. On this opinion Augustine speaks in many more places. And for this reason, one should be baptized with the sacred
Augustine diligently teach that this law of sins and the evil inclination in the saints, if it does not bring forth evil fruit, is not such a sin as to bring us condemnation, for all guilt is paid and accepted through Christ.
In addition, one should also confess and teach with the same Augustine that this infirmity is also called sin by St. Paul, and not only because he comes from sin, but also because he is inclined to sin and has a disobedience in himself against the rule of the mind. For this holy man lid. V. contra Julianum, cap. III. thus writes: The lust of the flesh, against which the good spirit lusts, is sin, because it has with it disobedience to the rule of the mind, and is a punishment of sins, because it follows after the first disobedience, and is thereby deserved; thirdly, it is also the cause of sins, namely, when one indulges in evil desires, and because sinful men are born of them. And Iil>. contra Julian II: This infirmity is not called sin so that it makes believers guilty, but that it comes from the guilt of the first man, and by its reluctance is subject to drag us into guilt, unless the grace of God helps through Jesus Christ our Lord, so that this sin, which is now overcome, does not live and reign again.
But as soon as this infirmity breaks out into some evil movement and quilts, such as despising or hating God's judgment, and not trusting His promises, being impatient against God and grumbling, and other much more movement to evil, which man in some way approves of, or has a desire for, or persists in: then it is a real sin, which must be forgiven anew. And because this weakness is also so great, and the root of bitterness so fruitful in us, that we very often succumb for and for, and this root daily brings forth bitter fruit, as, contempt of God, and many evil desires: so it is necessary that the saints, as long as they are in this life, pray and say: Forgive us our sin. And "where we say that we have no sin, we deceive ourselves", 1 John 1.
So there is this difference between the sinful lust in those who are not yet newborn and that which remains in the newborn. First, that the lust in those who are not yet newborn is still under the guilt and obligation of damnation to eternal death; but in the newborn the obligation of damnation is taken away. Secondly, lust reigns in those who are not newborn.
They are not able to resist it, but the newborn fight against it. Third, lust is a cause of eternal death to the wicked, but an exercise in fear and faith to the faithful.
After the guilt of original sin has been removed from the believers, but the evil desire still remains, which constantly rebels against the Spirit, the two things should be diligently held before the people in the sermons. First, so that they may better recognize and praise the good deeds and grace of Christ in that God does not count the rest of original sin as sin. Secondly, that they, if they recognize and realize their other great weaknesses, may surrender themselves more completely to the physician Christ and trust him to heal their infirmities more perfectly, and also practice more earnestly in constant repentance and pleading for mercy. Thirdly, that they also consider how they have to struggle with their constant inward enemy, and call upon the help of the Holy Spirit all the more faithfully, and also watch and persevere all the more to crucify and kill their flesh with the evil lusts.
On the other hand, the power of grace and the Spirit received in baptism should be gloriously praised, and the people should be taught that such grace (if only we accept it with true faith and use it rightly) is greater and more powerful than the rest of weakness and pestilence, that even such weakness and evil pestilence may be crucified and killed by such grace and Spirit until perfect victory, whether we attain it only in the life to come. For thus St. Paul writes to the Romans in the eighth: "God sent His Son in the likeness of sinful flesh, and condemned sin in the flesh by sin, that the righteousness of the law might be fulfilled in us"; item: "We are debtors, not to the flesh, to live according to the flesh"; item: "Whoever is driven by the Spirit of God are the children of God."
Of justification, that is, how man becomes righteous before God. 1)
This is certain and known to all Christians, that after the fall of Adam all men, as St. Paul says, are born children of wrath and enemies of God, and therefore are in death and the prison of sins.
1) This fifth article is found in another translation in Spalatin's Annals, pp. 872-580.
It is also certain and known among all Christians that no man can be reconciled to God and freed from the prison of sin, but through Christ, the one mediator of God and man, by whose grace, as St. Paul says, we are not only reconciled to God and freed from the prison of sin, but we also attain fellowship with the divine nature and become children of God.
It is also certain and public that those who have now come to their sensible years will not attain this benefit of Christ without a previous movement of the Holy Spirit, by which their minds and wills are moved against their sin. For it is impossible, as Augustine says, to begin a new life unless repentance of the former life has first taken place.
And in the last chapter of Luke, Christ commands that repentance and forgiveness of sins be preached in his name. And John Baptist, sent to prepare the way before the Lord, also preached thus: "Repent, for the kingdom of heaven is at hand."
After this, the human mind is moved by the Holy Spirit to God through Christ, and this movement is by faith, through which the human mind certainly believes everything revealed by God, and thus also believes certainly and without doubt the promises given by God, who, as is said in the Psalms, is faithful in all His words. Through this, the mind trusts in the divine promise, in which God promises that He will forgive the sins of those who believe in Christ, namely those who repent, without merit. And through this faith the mind is raised to God by the Holy Spirit, and receives the Holy Spirit, forgiveness of sin, imputation of righteousness, and many other gifts.
And for this reason it is a constant, sound doctrine that the sinner is justified by living and active faith, for by this we become pleasing and acceptable to God for Christ's sake.
And the living faith we call a movement of the Holy Spirit, through which those who truly repent of their old life are raised up to God, and truly take hold of the mercy promised for Christ's sake. So that they now truly conclude that they have forgiveness of sins and reconciliation with God, because of the merit of Christ, out of pure grace and goodness of God, given to them freely, and now cry out to God: "Abba, dear Father" etc.
And if such happens, then at the same time also
The love that heals the will of man is poured into man, so that he, having been sanctified (as Augustine says), may begin to fulfill the law.
So this is the living faith that takes hold of God's mercy through Christ, and believes that Christ's righteousness is imputed to us without our merit, and at the same time receives the Holy Spirit and love, so that the faith that justifies is such faith that is active through love. But this is nevertheless true, that we are thus justified (that is, pleasing and reconciling to God) by faith, because it takes hold of the mercy and righteousness imputed to us for Christ's sake, and not from our worthiness or perfection of the righteousness begun in us through Christ.
And even though he who is esteemed righteous also receives a righteousness that is in him, as St. Paul says, "You have been washed, you have been cleansed, you have been sanctified"; for which reason also the ancient Fathers used the word "become righteous" in this way, for receiving such righteousness as we have in us; yet the believing heart should not trust in the same, but only in the righteousness of Christ, which is given to us, without which there is no righteousness at all, nor can there be. And so we are righteous by faith, that is, pleasing to God, because of the merit of Christ, not because of our worthiness or works.
But of the righteousness that is in us, we are called righteous so far as we do righteous works, according to the saying in the first epistle of John 3: "He that doeth righteousness is righteous."
Although the fear of God, repentance, humility and other virtues should always increase and grow in the newborn, because such renewal is not yet complete and they are still very weak, it should be taught that those who truly repent should certainly and undoubtedly believe that they are always pleasing and pleasing to God because of the mediator Christ; For Christ is the mercy seat, the high priest and intercessor for us, whom the Father has given to us, and all goods with him.
But since man does not have perfect assurance of faith in this weakness, and there are many stupid, frightened consciences that are often hardly challenged with doubts, no one should be considered excluded from the grace of Christ because of this weakness, but rather such should be diligently exhorted to put the promises of Christ comfortingly against such their doubts,
and ask with constant prayer for strengthening and increase of faith, as the apostles asked: "Lord, increase our faith" etc.
It is also known among all Christians that grace and new birth are not given to us to remain idle in this degree we have begun, but that we should grow in Christ, who is our Head etc. Therefore the people are to be taught that they should strive to increase in this way, which is done by good works, inwardly and outwardly, commanded and pledged by God, to whom God also clearly and publicly promised rewards for Christ's sake in many places of the Gospel, namely, goods of body and soul in this life according to His divine will, and rewards in heaven after this life.
Therefore, although the inheritance of eternal life is committed to the born-again by virtue of the promise, as soon as they are born again in Christ, God also wants to reward the good works that are good, not because of their nature or because they come from us, but because they are done in faith, and are from the Holy Spirit who dwells in us, and yet are done together with free will, as contributors.
And greater and more glorious will be the salvation of those who have done greater and more works, because faith and love have increased in them through such practice.
But those who need these words, that by faith alone we are justified, should then also practice the doctrine of repentance, godliness, the judgment of God, and good works, so that the sum of the doctrine may be complete, as Christ says, "Preach repentance and forgiveness of sins in my name. And for this reason, that this way of speaking may not be understood in any other way than as it was spoken of before.
From the church and its signs, also violence and authority.
The church and community of Christ is the assembly and community of men, where and at what time those have ever been, are, or will be, who are called and come into the community of the confession of one faith, doctrine, and sacraments, according to the true Catholic and apostolic teaching.
Who then in this assembly, in unity of the true and living faith, which is active through love, and under One Head Christ, and the administration of the Holy Spirit, cling to one another, and in the same Sacrament also spiritually
These alone are the church of Christ, which St. Paul calls the holy temple and house of God, and the body of Christ, in the first epistle to the Corinthians in the sixth chapter, to the Ephesians in the second and fourth, and in the first to Timothy in the third chapter, and by John: the holy city, the new heavenly Jerusalem, built of living stones, Revelation John in the one and twentieth chapter. This is also the holy people alone, purified from all unrighteousness, pleasing to God, and zealous for good works, Tito in the other chapter. Which is also called by agreement the determined garden and sealed fountain, and the fountain of the living water, and paradise with its fruits.
And this is the church and congregation of the elect, hidden from us, and known to God alone, since St. Paul says: "The Lord knows those who are his", in the other to Timothy in the other chapter. In which church now are all who have and keep the spirit of faith and love, to Hebrews in the third chapter, though they do not all have the same perfection of spirit, Rom. 12, 14, 15, Eph. 4. To this congregation of Christ also belong, but only according to the promise of God, all those whom God still wants to convert, whether they are still considered by us to be outside this congregation, as they are not yet in it, as St. Augustine teaches in the book of baptism against the Donatists, lid. V, cap. 27.
Accordingly, in this congregation and assembly, as long as the outward fellowship is concerned, the wicked and those rejected to eternal damnation are also included, as long as they are united with the living members of Christ, but only bodily, even though they are outside and alienated from the spirit, for they are with the orthodox like the chaff among the wheat, and the tares among the good fruit. and 13, that is, as long as they have fellowship with Christians in the outward signs of faith and visible sacraments, they are also counted by men among the members of Christ; these have the appearance of godliness, but the power of it they deny, in the other epistle to Timothy on the third verse.
These, as long as they are not yet separated and cut off from the church, St. Paul recognizes them as those who are still in the church and community of God, for he writes of such to the Corinthians: "Put away evil from yourselves. As long as they have not been cast out by the ban, or have not gone out themselves, and have not separated from the church, they are still in the church and the church of God.
They are held as those who are in the church.
Thus the assembly of the one and common confession and sacraments, which in this life has mixed many wicked men and hypocrites among the good and true Christians, is like a great house, in which are not only vessels of gold and silver, but also of wood and earth, some prepared for honor, some for dishonor, in the other for Timothy in the other chapter. This church of Christ is invisible, according to the part of its members who live and are driven by the Holy Spirit and are ordained to eternal life; but visible according to the outward knowledge of Christ and fellowship, as it is spread throughout the whole world, beginning at Jerusalem, and from there carried on by the apostles to all nations, Luke in the fourth and twentieth chapters. Acts of the Apostles on the first. To the Romans on the 10th.
And even though the wicked and sinners are not living members of the Church, nor even of the congregation of God's elect, which is holy and is called the communion of saints, nevertheless Christ taught us not to look for the congregation of His saints anywhere else but in the great assembly, in which is the right teaching of the faith and the use of the sacraments.
And he that abideth in this church hath fellowship, and enjoyeth all the goods which all the saints and godly have had and enjoyed, which have been from the foundation of the world; from which also the strange sins do not hinder him: for not the communion of the sacraments with the wicked, but consenting to evil doings, defileth a man: and he that separateth himself from this church hath not eternal life, but wrath abideth upon him, even for the sin of such separation.
But so that no one would be uncertain of things and doubt where to find the church of Christ, Christ has given certain signs by which we are to recognize such a great house, which is the church of God. These signs are the sound doctrine of Christ, the right use of the sacraments, and the bond 1) of love and peace, which is found in the fourth chapter of Ephesians and the twelfth chapter of Romans.
By the first two signs, all those who are known to be unbelievers, as Jews, Turks and Gentiles, and then also the heretics, are separated from the church, in the first epistle of Corinthians on the fifth, in the first epistle of John on the second chapter, and in the second epistle of John on the third chapter.
1) "Band" put by us according to Ephes. 4, 3. instead of: "pledge" in the old edition.
In the other, to Timothy in the second and third chapters, and to Tito in the third. By the third sign are separated all schismatici, and those banished for just causes. Another sign of the church is that it is catholic and universal, that is, common to the whole world, in all places, and extended at all times, until the end of the world.
From the sign of the word.
As long as these signs are still present in the great house of the church, we should not be mistaken, as it has been said, that there are many evil people in the church, and that they also rule and reign, so that we would think to look for the true church and community of the blessed somewhere else, since the three signs mentioned, as sound doctrine, the true use of the sacraments and the bond of love, still exist and are in the right essence. For this great house has the promise of the certain presence of God and the Holy Spirit, which is not taken away from the church because of the interfering evil ones, since the Lord promised: "Behold, I am with you always, even unto the end of the world," Matthew the eighth and twentieth, and John the fourteenth chapter: "I will not leave you orphans; I go away, but I will come again to you." "Should unbelief of the wicked (who are in the church along with the good) nullify faith and promise? Far be it from them; but let it be so, God is true, but all men are liars.
God knows how to preserve His great house, the Church, by His miraculous counsel, even in a few, but not in all kinds of few, but in those alone who hold to godliness in truth, and do not leave the unity of the Church from the interfering multitude because of the wicked, who are called by the prophet Isaiah the remnant, in whom the promises of God are preserved and fulfilled: "Where God (says the prophet) had not left us a seed, we would have become like Sodoma and Gomorrah", Isaiah at first. And again: "If the number of the children of Israel were like the sand of the sea, the rest alone would be preserved", Isaiah on the tenth, Rom. on the ninth.
So also the apostle writes: "Do you not know what the Scripture says about Elijah, how he prays to God against Israel: Lord, they have slain thy prophets, and digged up thine altars, and
I am left alone, now they also seek my life. But what does the divine answer say to him: "I have left me seven thousand men who have not bent their knees to Baal" in Romans, chapter eleven, and in the third [first] book of Kings, chapter nineteen. These remnant Christ calls his sheep, who hear his voice and follow him. Who are specially ordained, not that they should be specially gathered together apart from this great house, but that in them the great house should be preserved, and should stand, lest it fall from the foundation, and come to nought; for they are the house that is founded upon the rock, which standeth firm and immovable, and when all calamity is come against it, and storms, Matt. 7:7.
And although this great house often does not stand so well because of the multitude of the godly, nor is the doctrine so clearly and powerfully taught, there is therefore no doubt that nevertheless in this house the true church is preserved, which alone has the anointing of the Holy Spirit, who teaches of all things; for this church is preserved when the unity of doctrine is kept at least in those things that are necessary to salvation. Now in this great house have been, are now, and will be those who preserve and maintain unharmed the Christian doctrine, which consists in faith, hope, and love.
Of repentance after the fall.
In this Catholic Church alone there is forgiveness of sins, which is given to the penitent not only through baptism, but also after baptism, and not only in this Church there is forgiveness of lesser sins, which are swept away through daily sanctification, but also of more serious sins, of which the apostle says: "Those who do such things will not inherit the kingdom of God," and 2 Cor. 12: "I fear, when I come to you again, that God will not humble me with you once more, and that I should have sorrow on account of many who have sinned before, and have not repented of the uncleanness, fornication, and immorality which they have committed."
And for this reason the Novatians and Cathars have been justly condemned, who have denied forgiveness of sins after the fall of the denial of Christ; for the Scriptures show by doctrine and example that conversion after the fall takes place in the Church of Christ and should find grace, Ezek. at the third Cap.
eighteenth, Luke on the eighteenth, Galat. on the sixth, and in the other to the Corinthians on the other chapter.
Therefore, there is no sin that is not forgiven those who truly repent in the church, but only the sin of unbelief and impenitence, blasphemy against the Holy Spirit and despair, which sin is not forgiven here or in the life to come, Matthew chapter twelve. Of which sin it may be understood that it is also written to the Hebrews in the sixth chapter: "It is not possible that those who have once been enlightened, and have tasted the good word of God, and the powers of the world to come, should fall away, and again crucify to themselves the Son of God, and hold him up to ridicule, that they should again be renewed to repentance"; and in the tenth of the same epistle: "If we sin wilfully after we have received the knowledge of the truth, we have no more sacrifice for sin, but a dreadful waiting of judgment" etc.
In order that the apostle may show that those who, after having received the knowledge of the holy gospel, crucify and mock the Son of God again by their sinful life, and do not cease to sin willfully, have no other sacrifice for their sin, nor have renewal through repentance, as has been seen in Judah the traitor, who, having so wantonly betrayed and rejected Christ, has found no more place of repentance and forgiveness, even though, moved by repentance of his iniquity, he cries out: "I have sinned in that I have betrayed the innocent blood," Matt. 27. 27 because he did not trust in Christ the Redeemer, whom he had rejected by his betrayal.
Likewise, the epistle also tells the Hebrews about Esau and others who refused to hear the word of God and rejected the one who wanted to speak to them for their salvation. For this is the judgment of God: "He who does not believe in Christ is already judged because he does not believe in the name of the Son of God", John 3. Since it is also added that the unbeliever will not see life, but death will remain over him. And this is the sin unto death, of which in the first John on the fifth.
In other places, the apostle shows the Hebrews that beyond this one most grievous sin of unbelief, and final hardening and blasphemy against the Holy Spirit, there is no sin that is not forgiven in the church, where we return to Christ by faith alone, and believe,
that our sin is forgiven and accepted before God through this sacrifice and no other, for thus he says in chapter 3: "Take heed, brethren, lest any of you have an evil, unbelieving heart, which departeth from the living God; but exhort yourselves every day, as long as it is called this day, lest any of you be hardened through the deceitfulness of sins. For," he continues, "we have been made partakers of Christ, if we hold fast the faith which we began unto the end: for they have not all sinned that came forth out of Egypt: but they that have embittered the Lord, after they heard his word, and have hardened their hearts, and have disbelieved, the same have not entered into the promised land because of their unbelief."
The holy fathers also interpreted these sayings of the apostle in a Christian way, so that he spoke of those who taught that after the fall a person must be renewed again through baptism. Since there should be no more than one baptism in the church, the same Anabaptists have been wrong, and this saying has been used against them.
Now this conversion after the fall is also in two parts, as reported above about the justification, namely, in newness or death of the old Adam, and on the other hand in consolation and making alive through faith; but the death of the old Adam requires here not only repentance, but also confession and satisfaction for chastisement; but of this we shall speak hereafter. For repentance after baptism is described by the holy apostle Paul as being pain and sorrow for God in those who have sinned, which pain produces in them diligence, anger, repentance, fear, desire, and revenge, 2 Corinthians 7.
This killing of the old and sinful man in those who turn from sin is not done by the ministry of the law of Moses, but by the ministry of the spiritual law of life, which is given to us in baptism, but is suppressed by sin, and is awakened in us by the word of the gospel, which calls to our hearts: "Remember what you have fallen from, and repent, and do the first works, or I will come to you soon. 2 Item, as St. Paul cries out to the Galatians: "O you who do not understand! Who has bewitched you not to obey the truth, before whose eyes Jesus Christ was painted, and is now crucified among you?" And to the Hebrews on the 10th: "Whoever breaks the law of Moses must die without barm.
This terror and fear is helped by faith, which looks to Christ, whom we have as our Advocate with the Father, who is the propitiation for our sins, 1 John 2; therefore he is able to preserve and save forever those who come to God through him, for he always lives and abides forever to represent us to the Father and to reconcile us to him again, exercising his eternal priesthood, Heb 7.
Through this faith (namely, that Christ the Lord alone obtains forgiveness of our sins from the Father, and is also the propitiation for our sin itself), the renewal of the spirit is also received immediately, and the reviving of the inner man is united and brought together with the killing of the old. For thus David prays: "I know my iniquity, and my sin is constant before me. Defile me with hyssop, and I shall be clean; wash me, and I shall be whiter than the snow. Let me hear joy and gladness, that my bones may rejoice, which thou hast bruised. Create in me, O God, a clean heart, and give me a new certain spirit." And in another psalm, "Day and night your hand is heavy upon me, and my sap is consumed and dried up, as it becomes dry in summer. Therefore I confess my sin, and do not hide my iniquity. I have said, I will confess my transgression unto the Lord; and thou hast forgiven me the iniquity of my sins."
We are assured of this pardon, as in justification, by the witness of the Spirit working through the Sacrament of Penance, that is, through absolution, along with other things to be said of it hereafter.
So much for repentance after the fall of sins, which alone in the church of Christ is truly rightly practiced and obtains forgiveness of sins.
Of the authority and power of the Church to discern and interpret the Scriptures.
Accordingly, the authority and power of the church is to be recognized. In order that such authority and power of the church may be properly recognized, it must be known that God initially used the ministry of the oral word, and not of Scripture, to gather and establish His church. For he always wanted his word to be communicated from one to another, through the parents to the children, in the same way that Christ commanded his apostles to go into all the world and preach the gospel to all creatures.
But God does not use such external and verbal words other than as an instrument to present His Holy Spirit, through whom hearts are opened.
After that, God also did us the favor of giving us His Holy Scriptures, by which human stupidity, which is inclined to forget what is good and to accept error, is helped more, and the evil wiles of the devil, who does not refrain from taking away the Word of God from people or falsifying it, are countered all the better.
When God knew that the devil would, with great speed and glibness, take upon himself to falsify his holy word, communicated to men orally and in his Scriptures, and to mix and corrupt it with his lies, and that in such a way that he would disguise himself as an angel of light, some would set up his people and instruments and present them as apostles of Christ and holy teachers, some of whom would send out many false poems in the name of the holy apostles, and thus present their devilish lies to the people under the title of divine writings; Some, however, would falsify and pervert the true apostolic scriptures with false interpretation, to their own destruction, and also break the bond of love that is supposed to hold the believers together, and thus create evil sects and mobs.
To counteract such evil, cunning tricks and harm of the devil and his tools, the false prophets, apostles and teachers, and to keep the believing people in pure doctrine and true divine unity, God has also given His Church a command, power and authority based on His holy Scriptures; and this authority is twofold. The one is to recognize the true divine Scriptures from the false human poems and to distinguish the canonical from the non-canonical, which command and power were also given before in the case of
The Holy Canon of the Church, which is the certain number of the divine books, New and Old Testament, that is, of all the writings of the apostles and prophets, which this Canon includes in their proper and certain number, and wills that no other writings be held fo high, and is held and exalted by the bishops (so remaining in ordinary succession) and their churches for and in such high order. To which Scripture all believers and godly minds shall be subject and minister, and no one shall be entitled to doubt of any thing given in this Scripture, whether the same be true and right, or untrue and wrong. To this authority and power of the Church, Augustine says: "I would not believe the Gospel unless I were moved to believe the authority of the common Catholic Church.
But this authority and power of the church, on account of the divine scripture, does not extend further than to recognize the true, undoubted divine scriptures and to distinguish them from the false and doubtful ones. For all scriptures and books, once accepted in the canon as true and divine, these (as everyone confesses) are indeed immovable, and surpass all human authority and respect; of which Christ says, "The scripture cannot be dissolved." Therefore this futile and unchristian disputation and questions are: whether the authority and respect of the church is more than of the scriptures? Item: whether the church may abolish or change something that is given in God's word? Item: whether the church may set anything against the word of God? For all other doctrine and Scripture must be made credible by this divine Scripture, and all other doctrine must be judged and held according to it; but no human judgment or knowledge can make it credible, or improve anything in it, because it is God's Word, which is eternal truth from Himself, and has all credibility, and teaches only all that is good.
The other authority of the church in regard to the holy Scriptures is to interpret them; for since no prophecy comes from human reason, but holy men have spoken thus by the Spirit of God, in the first Peter, the Lord has also given to his church, which is governed by the Holy Spirit, the authority of interpretation, so that the Holy Spirit may be the interpreter of the Scriptures who first gave them; therefore we read in the last Luke that the Lord is
When he appointed the apostles to their office, he gave them the understanding to understand the Scriptures.
This authority of the church to interpret the Scriptures is not to be sought from any private individual, but from the whole church and the common unanimous mind of all the godly, which is the common testimony of the Holy Spirit and the foundation of truth. On which opinion the apostle also said in the first epistle to Timothy 3: the church is a pillar and foundation of the truth.
Therefore, the supreme authority and judgment to interpret the Scriptures is without contradiction in no particular man, but in the whole common church, which has not only distinguished the certain books of the prophets and apostles from foreign and bastard writings, but has also given the right and true interpretation and understanding of the same divine writings, in the necessary pieces of our holy faith.
Therefore we have that we confess of the Father, Son and Holy Spirit, one being and Godhead and three persons, item, in Christ our Lord two natures and one person.
This and much more has been accepted by the whole common church, more by interpretation and explanation of the Scriptures than by the letter of the Scriptures expressed in words; although such opinion is concealed in words. Athanasius writes of this: "This is the use of the church, when new doctrines arise from the heretics, that the church, against the innovation of unusual questions, changes the names and words, and expresses everything more clearly and distinctly, and yet lets all the pieces of Christian doctrine, as they are in themselves, remain quite unchanged, and seeks words that actually bring and signify the right understanding, and indicate more what has been of the old, than that they want to pretend something new.
St. Irenaeus also writes of this authority and power of the common Christian church, which is very beautiful and well to be considered: How? (he says) if there were a disagreement about one article, should one not turn to the oldest churches, in which the apostles held and taught, and hear what was certainly held of the first? For if one had no Scripture, one would have to search the churches of the apostles and listen to what they received from the apostles and those to whom the apostles commanded the churches; just as many barbarians, who do not have a written interpretation, thus retain their faith, and receive salvation without Scripture and doctrine, through the Spirit in their hearts.
The people who have written the books are diligent in keeping the order that has been given to them from their earliest years.
Of this authority and power of the church to interpret Scripture, which is in the common and universally accepted understanding, credible testimony is given first of all by the judgments of the holy Councils, and then also by the proven holy teachers of the church, who have been at all times, in that they unanimously state, testify, and teach that it has been brought down to them by the apostles, and has been universally accepted and held by the church, and is also in accordance with Scripture.
We are all to obey this common and universally established understanding of the church, to which the holy councils and fathers unanimously bear witness, but in the same way as the church requires us to obey it. For there is a difference among the things which are given to us by the ancients unanimously, and as being of the apostles' tradition; for some doctrines and ordinances given by the ancients are necessary to be kept in all things, but some are not, as they may be instituted according to the occasion of the time, and again changed according to the occasion of the time.
Therefore, we should obey and comply with this unanimous testimony of the church just as it testifies to us, and we should look to the end that the church itself has looked to at all times, so that we do not run counter to Scripture, or even consider the teachings that Basil calls "of the Holy Spirit" in the book to be equal to the necessary teaching of faith.
When, in the Concilio Apostolorum, from the Holy Spirit, with the same precept and judgment, it was forbidden to eat blood and what would be choked, and fornication, Apost. on the 15th, was forbidden.
Such a statute has also existed in the church for a long time, and has been kept unanimously; as it has then been confirmed by several subsequent conciliations, and further commanded to be kept. Nevertheless, eating blood and strangled food is not to be equated with fornication, as it should be so abhorrent and avoided, but because it only served in its time to preserve the unity of the churches, and thereby to promote the holy gospel: Therefore also, without violating the obedience of the Holy Spirit and of the church, it might have passed away and been abated, which, however, might not have been done on account of fornication, because the Scripture is expressed that fornicators and adulterers shall not inherit the kingdom of God, in the first of Corinth, the sixth.
So much of the interpretation of the scriptures, doctrines, and orders that the ancient holy teachers
unanimously, and as first presented by the apostles, teach and testify.
On the other hand, in doctrines and interpretations in which the holy fathers and teachers do not agree, the judgment is up to the reader what he recognizes or not; But that no one may freely trust too much and be presumptuous himself, but in doubtful matters would rather learn than teach, even where it may be deemed necessary, home to the judgment of the church, as the holy apostle teaches, in the first of Corinth, on the fourteenth, of the prophets, two or three interpreters may speak, but the others are to judge, for the spirits are to be judged and tested by the church, and not to be allowed to each one to interpret the scriptures, in which there are many grave errors, according to his own sense and understanding, in the other Peter on the last.
There is a constant agreement in the general church, and one should distinguish very well between the unanimous opinion of the right common conciliarities, which are accepted by all churches, and between the authority of the special and particular churches and conciliarities; for the common equal understanding, and the wonderful agreement in a doctrine and attitude of the common church, that is suitable and due, that one should completely give way to the same common understanding and attitude, and remain with the interpretation of the Scriptures, so such common understanding of the church pretends.
For this common understanding has certain testimony, namely, that the Holy Spirit, promised to the church, does not completely abandon it. Item: that such a common mind does not dispute against the divine Scriptures, for since the Holy Spirit is a Spirit of unity, and not of misunderstanding, also of all good, true interpretation of the Scriptures and wholesome order of some donors and founders: Both of these, that the common understanding of the church in itself, through so much time, and among so many peoples, exists unanimously, and that it also agrees with the holy Scriptures, and compares itself entirely and invents itself according to them, are quite glorious signs that such common understanding of the church has been inspired by the Holy Spirit alone, and thus has been preserved for and for. The holy life and miracles of the dear fathers and the blood of the martyrs have also confirmed this common understanding.
Now the particular churches also have the gift and authority to hold the Scriptures against one another, to search them out and also to interpret them, John 5, Acts 17. 17, but in such a way that their interpretation is compatible with the common understanding of the common people.
Church, brought from the beginning, does not argue. Also, when the lesser churches are of unequal opinion, they shall refer the matter to the greater and greater churches, and, if necessary, to the judgment of the common church; which shall be done by assembling the councils and synods, some of which a bishop shall hold in his diocese, some of which are of whole countries, assembled by an archbishop, some of whole nations, some common councils assembled from all nations.
This much we wanted to say about the signs of the common church, which is the word and the doctrine.
Of the Sacraments.
The other sign by which the common Catholic Church of Christ is to be recognized are the holy sacraments and their proper use. For it is well known that the holy sacraments were instituted and ordained for us by God primarily for two reasons.
The one, that they would be signs and slogans of the great assembly of God, which is the Church. For, as St. Augustine says, this is the manner and use of men, that they are not brought together and united in one religion and government, good or bad, except by the communion of some visible signs and sacraments. And for this reason, when the Lord wished to lay upon us a light burden and burden, he wished to bind together and keep together the community of the new people by sacraments, which would be quite few in number and quite easy to keep, but highly excellent in the interpretation and presentation of divine mysteries.
The other reason that the Lord instituted the holy sacraments for us is that they should be certain and powerful, true signs of His Fatherly will and grace. Therefore, the sacraments are not only such signs that they signify and indicate something hidden, but that they are also instruments of God's grace, by which God sanctifies us and makes us sure and certain of the grace given and received, awakens faith in us, and stimulates, admonishes and promotes love and holy Christian morals and life.
Therefore, the sacraments are properly described as visible signs of invisible graces, for they are such signs that, when they appear to our senses from outside, remind and instruct us to believe that God's power is the
The sacrament is a sacrament when the word comes as an external sign and element. The sacrament is a sacrament when the word comes as an external sign and element.
On the Sacrament of Ordination of Church Servants.
When God wanted to spread His holy gospel through the ministry of the Word, and the assurance of salvation through the gospel among all nations, He also ordained a special ministry for this purpose, and appointed His own ministry. Regulation and appointment. First, lest, in this matter, any man should presume to do as he pleases, without right choice, inquiry, and decree, the doctrine should become uncertain, and we, as children, should be driven about and led into error by all the winds of false doctrine, by the speed and wickedness of men.
Secondly, that we may be sure that this ministry of the Word and the Sacraments is not to be valued and kept according to the person of the minister, but according to God's appointment and command. As the Lord wants us to look to Him and His power and will in this ministry. Therefore he said to his apostles, when he now fully ordained them to this service, "As my Father hath sent me, even so send I you." And preaching beforehand in the first sending, "He that heareth you heareth me; he that despiseth you despiseth me."
Thirdly, that we may also know that ministers are not to be deprived of the office by private persons, solely on account of their evil life, as long as they act and distribute the doctrine of Christ and sacraments rightly, and are tolerated by the church in general, but that in such a case the office is to be honored, and those who are duly called and ordained are to be regarded as powerful ministers, and are to be obedient to them, according to the word of the Lord: "On the throne of Moses sit the scribes and Pharisees; what they say to you, that you shall do" etc.
The Donatists did not want to recognize this sacrament and the power of the holy order and institution of the church service, and therefore, because of the lack of life of the servants, they also rejected the service of such servants and separated themselves from the church.
Augustine has refuted and disputed quite violently in many books.
The word of this sacrament of holy order, by which the Lord assures us of the power and authority of the ministers, and by virtue of the ministry, and makes us secure, is that he says: "As my Father has sent me, so I send you. Receive ye the Holy Ghost, and to whom ye remit sins, they are remitted. "etc. Item: "Go ye into all the world, and preach the gospel to every creature." Item: "Go ye, and teach all nations, baptizing them" etc.
The outward sign of this sacrament, however, is to speak in common that the bishop lays his hands on the person, by which it is indicated that the elect to the work of such ministry received authority and command to preach the Word of God, to bless the Lord's Supper, to distribute the sacraments, and to ordain everything in the church for correction, also to chastise the disobedient who fall into public vice.
Therefore, this sacrament contains the two powers and commands. The power and command to administer the word and the sacraments, and to make proper order in the churches, which some are called potestatem ordinis, and the power and command to exercise church discipline and banishment, that is, to punish and chastise those who live corruptly, to banish the recalcitrant, and to restore to grace and absolve those who convert, which some are called potestatem jurisdictionis.
But in the Church there are various orders, some of which are called majores, and some minores; namely, these are: Priests, Diaconi, Subdiaconi, Acoluthi, Lectores, Exorcistä, Ostiarii. All of these are requested to be restored to their proper custom and offices, according to the rule and manner as the ancient churches held them.
Now a distinction is to be made between the sacraments which are administered by the open common ministry of the church, and those which are presented to the faithful by divine grace and gifts from God's gift and effect, so that some are recognized, held and used as the most glorious and noble and also most necessary sacraments, namely baptism, ordination, the sacrament of the body and blood of Christ, and absolution, without which no church can be; But the others, although they are used as sacred signs and reminders of human weakness, are not as necessary as the first, but are useful and salutary when they are used properly.
From baptism.
The sacrament of Holy Baptism has the command and promise of the Lord in these words: "Go and teach all nations, baptizing them in the name of God the Father, and of the Son, and of the Holy Spirit", Matth. on the twenty-eighth. And 7 "He that believeth and is baptized shall be saved," Marc. on the last.
The outward sign in this sacrament is water, as the Lord says: "Whoever is not born again of water and the Holy Spirit cannot enter the kingdom of God." Jn. on the third. For baptism is a water bath in the word of life, Eph. on the fifth. By this not the filthiness of the flesh is put away, but the covenant of a good conscience with God is established, through the resurrection of Jesus Christ, who is at the right hand of God, having swallowed up death, that we might be heirs of eternal life, in the first epistle of Peter on the third.
The power of baptism is in those who use it rightly and without hypocrisy, that they may be cleansed from all sins by divine power, and through the Spirit of regeneration become children of divine grace from children of wrath, Tit. 3, to die with Christ, to be buried, and to rise again in a new life, so that, just as we were buried with him and became partakers of his death, so also we become partakers of his resurrection, and begin a new life in us, not by our own, but by the power of God, by which he, our Lord, raised us from the dead, and which was communicated to us through his Spirit. And so baptism brings with it righteousness, and assures us of the same, as St. Paul testifies in Galatians 3, when he says, "All who have been baptized into Christ have put on Jesus Christ."
This power and work of baptism is to be considered and practiced by the faithful throughout their lives, so that they may increasingly die to this mortal impurity, completely renounce the world and the devil, so that they may fully attain the life of God, and earnestly pursue and cling to the same new divine life, until this mortal body puts on immortality, and the flesh, buried by weakness, rises in glory, in the first epistle to the Corinthians on the fifteenth. For baptism is a pledge and image of the resurrection, not only of the spiritual, but also of the flesh, as St. Ambrose says about Romans on the sixth.
It is also to be taught that the church received from the apostles the command to baptize the young children, and that not only those who have come to their sensible years, but also the young children need the grace of baptism for salvation; for they bring original sin with them from their conception and birth, which original sin must be taken away from them by baptism with the Word, water and Spirit, as Christ says: "Unless a man be born again of water and the Spirit, he cannot enter the kingdom of God. "etc. And it is obvious that the promise of the Gospel also belongs to the young children. Now it is impossible that the same promise belongs to those who are not incorporated into the church through baptism. Therefore we condemn the Anabaptists who reject the baptism of young children and teach that children can be saved without baptism.
From Confirmation.
After baptism follows the sacrament of confirmation, which, although it is not necessary for salvation, is based on Christ's promise that God will give His good spirit to those who ask Him for it.
The outward sign of this sacrament is the laying on of hands, by which in the times of the apostles the Holy Spirit also came upon the faithful. Afterwards, when the church was enlarged, since the gift of tongues was no longer necessary to confirm faith, the laying on of hands remained, and then, by institution of the church, the sign of Chrismation, or anointing, was added to signify the invisible and inward anointing of the Holy Spirit to those who confessed their faith after baptism, as the Fathers write.
But the power and work of this sacrament is that those who are confirmed and confirmed by this sign in the confidence of Christ's word and grace understand and believe that they have received the Holy Spirit, by whom alone they may continue and persevere in the way of the Lord, even resisting the temptations of the flesh, the world, and the devil.
And since now everyone is baptized in childhood, since one cannot confess the faith of Christ by oneself, it would be very good that the children, when they have been well instructed and catechized in the religion of Christ, should be brought to receive the sacrament of Confirmation, so that they may confess their faith with their own confession, and that they may receive the sacrament of Confirmation.
The church is to be promised obedience, as it is ordered to be held in a concilio at Orleans, Canon 3, which is also allegorized dist. 5. cap. 6. jejimi is allegorized. However, churches that do not keep it this way should not be condemned until a general council decides on it.
Of the Sacrament of the Body and Blood of Christ.
The sacrament of the body and blood of Christ has the word, which is the almighty speech of our Lord Christ, by whose power in this sacrament, after the consecration, the true body and blood of the Lord are truly and essentially present, so that bread and wine lose their natural nature and are changed into the body and blood of Christ, and are distributed to the believer under the form of bread and wine, according to these words of the Lord: "Take and eat, this is my body which is given for you." And again, "Drink ye all of it; this is my blood of the new testament, which is poured out for many for the remission of sins."
The outward signs in this sacrament are bread and wine, which, when the word is added, become the sacrament. For this sacrament, like the others, consists of two things: the visible form of bread and wine, and invisible gifts, the flesh and blood of our Lord Jesus Christ, which we truly and essentially receive in this sacrament.
The power and the work of this sacrament is that we become more and more united to Christ, our Lord and Savior, not only spiritually but also bodily through his life-giving flesh, and become bone of his bone and flesh of his flesh, certain that we have forgiveness of sins through Christ, and receive power in the sacrament to curb the evil desire that still lingers in our limbs. This sacrament is therefore a very sweet pledge of the forgiveness of sin, eternal life and fellowship with God, which is promised and offered to us in Christ.
Of the Sacrament of Penance and Absolution.
The word of this sacrament is that we have Matt. 18: "Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven." And Joh. 20: "Jesus blew on the apostles, and said to them: Receive ye the Holy Ghost, and ye shall forgive them their sins, which are
they forgive, and to whom ye retain sins, they are retained." Which words are full of all sweetness and comfort to all afflicted and stricken consciences, which they also, after they have fallen into sins after baptism, miraculously restore, to whom the heretics Novatiani unchristianly, and with great blasphemy of the mercy of God, refused to share forgiveness of sins in the church.
The outward sign of this sacrament is the custom and ceremony by which absolution is communicated and received through the word of Christ.
From confession.
And because the priests in this sacrament are spiritual physicians of the consciences, and are to untie them from the snares and infirmities of sins, and to comfort and raise up those who are afflicted by the severity of divine wrath: for this reason people are to confess the sins, at least the mortal sins, of which man is aware, and which mislead and frighten the conscience. It is also right and holy that each person present himself at least once a year to the pastoral care of his shepherd, so that the pastors of each confessor may examine his faith and life, and according to their spiritual prudence and prudent judgment, with instruction from God's word, give healing medicine to the afflictions of the confessors, on which the parable of the wounded Samaritan is seen, Luc. 10.
The power of this sacrament is that the faithful understand and do not doubt, when through this sacrament they have been absolved from their sins, which they have confessed and confessed rightly, and have been reconciled to the church, that they are truly free from the bonds of sin, and that Christ the Lord in heaven wants to absolve all those whom his servants absolve here on earth for his sake and in his name.
But since the power of the keys extends further than the forgiveness of sins, namely also to banish the impenitent, we will say more of the same hereafter.
From Satisfaction.
Satisfaction is to be taught that the satisfaction and payment, by which forgiveness of sins is obtained and eternal punishment is taken away, is to be attributed to Christ alone. But concerning the ecclesiastical satisfaction called canonicam, which may also be a chastisement
If it is ordered to be administered by pastors and to whom the sacraments are administered, and if it is kept in faith, it is to be taught that it takes away the causes of past sins and cures what is left of the sins, and that it either takes away or alleviates the temporal punishment, and that it is useful and right to use as an example for others.
But what punishments God reserves for sin, this no one can fully judge except Christ Jesus, to whom the Father has given all judgment; and for this reason one should actually let God alone be commanded to discuss and judge how great punishment belongs for any sin.
Of the Sacrament of Marriage.
The sacrament of marriage belongs only to Christians who recognize and know that marriage, when made and ordained in God's and Christ's name, is a holy and eternal permanent union of a man and a woman, confirmed by the blessing and sanctification of Christ, which is not found in the marriage of unbelievers. For Christ, the Lord, who put up with the divorce of the Jews, which Moses allowed them for the hardness of their hearts, has restored and restored marriage to its first institution and integrity, Matt. 19. So also the Lord willed that marriage should be a holy sign and image of the most inward and blessed union and marriage of His and His Church, Eph. 5.
The word of this sacrament is the speech of Christ, when he says: "He who in the beginning made man, made that male and female should be one, saying, For this cause shall a man leave father and mother, and shall cleave to his wife: and the two shall be one flesh. So now they are not two, but one flesh. What therefore God hath joined together, let not man put asunder." And soon after: "Moses permitted you to separate from your wives because of your hardness of heart; but from the beginning it was not so. But I say unto you: Whoever divorces his wife (except for the sake of fornication) and takes another, commits adultery." Of this the holy apostle says The apostle 1 Cor. 7 continues: "To those who are in marriage, I do not command, but the Lord, that the wife should not separate from the husband; but if she separate, that she should remain without marriage, or be reconciled to the husband.
The outward work and element in this sacrament is the outward joining of man and woman, which takes place in the church in the name of God and Christ, therefore it is called Sanct Paul, to marry in the Lord and to become conjugal.
The power and work of this sacrament is that those who are thus joined together in the name of the Lord and receive confirmation of their marriage, recognize and know that they are not married and united by human, but by God's power and hand, and have received the grace of God; that their conjugal union is not counted as sin to them, but is sanctified; by which grace the believing spouse also sanctifies the unbelieving spouse to him, if the latter wishes to remain with him, so that he may dwell holy with the latter and receive holy children from him, who are to be devoted to God. By which grace also one spouse shall be faithful and loving to the other forever, and they two shall be one flesh, as Christ and the church are one flesh, Tob. 3 and 6, Heb. 13, 1 Corinth. 7, Ephes. 5.
The Manichaeans and Tatians, who are also called Encratites, did not recognize such power and grace of this sacrament, and therefore rejected holy matrimony as impure out of devilish doctrine, and forbade theirs. For this reason, the holy apostle also condemned them, 1 Timothy 4. 4 But what is to be discussed further, how to deal with divorces and courts in matrimonial matters, is to be postponed for reformation.
From the Last Unction.
The anointing of the sick is taken from the words of Jacob, for this apostle, no doubt not in his own name, but as a servant of Jesus Christ, has left us such a command: "If anyone among you falls ill (he says), let him call to him the elders of the congregation, and let them pray over him, and anoint him with oil in the name of the Lord, and the prayer of faith will help the sick person, and the Lord will raise him up, and if he has committed sins, they will be forgiven him", Jacob. 5 Now in this is the word of this sacrament to believe.
The oil is the external materia and sign to indicate to the sick person that if he is weakened by bodily illness, he should recover in the one Christ who is anointed with the joyful oil for his fellows, and remember that he is like a warrior who is fighting the final battle at
He is to be anointed in the name of Christ, so that he will not be weakened by sickness or the devil, but strengthened in faith, will immediately trample underfoot the flesh, the world and the devil, and that in Christ, to whom he is anointed.
The power and work of this sacrament is that the sick person, strengthened by faith in Christ and prayer of the church, comforts himself, and does not doubt that the Lord will graciously look upon him as a living member of his church and hear him, and thus, like a stiff, honest warrior of Christ, grasps an unconquerable hope, He takes hold of and expects with certain confidence that he will soon die or rise again, eternal salvation, assured and comforted by God's untrustworthy promise, as a certain anchor that will never falter or fail.
Of the bond of love, which is the third emblem and motto of the Church.
The third sign and password by which the church is recognized is the bond of love and peace, Ephesians 4. 4, which among other gifts of the Holy Spirit is the most excellent, 1 Corinthians 13, and that this bond might exist in the Church, God called us from the beginning through baptism to the unity of His spiritual body, and imbued us with One Spirit from heaven, so that through one another we might be members and One Body of Christ, in the first epistle to the Corinthians 12.
Of the order of the church regime, also power to order and maintain the police in the same.
The Lord has joined together this spiritual body of his from many members and arranged it in such a way that one member always needs the other, and each can benefit the other, so that there is no division in the body, but each takes care of the other and together for the whole body, To maintain and improve it, so that the noble and strong do not despise the weak and poor, but where one member suffers, the others all suffer with it, and where one is honored, they all rejoice with it.
And therefore grace is given to every member according to the measure of Christ's gift, Eph. 4, for though there be One Spirit, yet there are diversities of graces and gifts. And although
Although there is one Lord, there are many ministries. And though there is One God who works all things in all, yet there are many works. 1 Cor. 12.
And for this cause he himself hath given unto his church some to be apostles, some prophets, some evangelists, some pastors, and some teachers, that the saints should be joined together in the work of the ministry, to edify the body of Christ, until we all meet together, and come unto the same faith, and knowledge of the Son of God, unto a perfect man, unto the measure of the perfect age of Christ; that we should no more be children, being carried about with all manner of wind of doctrine, through the craftiness of men and deceitfulness, that they might deceive us, but be righteous in love, growing in all things in him who is the head, Christ, of whom the whole body is joined together, and one member is joined to another by every joint, -thereby lending a hand one to another, according to the work of each member in his measure, and making the body to grow for his own correction, and all this in love, Ephes. 4.
And therefore, as St. Cyprian teaches, for the unity of the church, but especially the bishops, who are set over the church in the apostle's place, and save them from all separation and division; so that we also prove that the episcopal office is only one and undivided, for there is only one episcopal office in the church, which each bishop has in his part completely; It alone is One Church, which is ever fruitful, and spreads and multiplies, as the sun hath much brightness, and is yet One Light, and a tree many branches, and is yet One Trunk, which from its root stiffly endureth.
Therefore, even though the Lord Christ gave equal authority to all the apostles after his resurrection (as Cyprian says), he ordered a unity by his command. For thus Cyprian says: "The other apostles were even as Peter was, and had the same fellowship of honor and authority, nor did the beginning come from unity, that it might be proved and signified that the church was one. These are the words of Cypriani.
Therefore, the Holy Scripture describes Peter as the foremost, the mouth and the most distinguished among the apostles, to whom Christ not only communicated his authority, but also his name; although not to him alone, yet to him primarily with others, so that the unity of the church and of the episcopal office, as the Lord decreed and appointed, might be displayed in Peter, to whom the Lord also gave the most distinguished care of his ministry.
He also commanded to strengthen the brethren for the edification and strength of the church, Luc. 22; which care and business St. Peter also took upon himself and directed right at the beginning, as we read in the Acts of the Apostles from the beginning; and on the 9th verse we have that he went through all the churches and visited them; yet he did not abuse this care in any way to destroy that which others had built, but that the same was done. we have that he went through all the churches and visited them; but he did not abuse this care in any way to destroy that which others had built, but to confirm the same. For he well perceived that the gospel which the others preached agreed in all things with the gospel of his apostolate, yea, that it was one gospel which they all preached.
This also caused St. Paul to go to Jerusalem and talk with Peter, John and Jacob about the gospel he preached, Gal. 2. Not that the gospel he preached and received from God alone needed their judgment, but that they recognized that Paul was given the very grace to preach the gospel that they had, and so gave him their hand as a sign of unity in the ministry of the gospel, so that through their unity the church would be strengthened in faith and the bond of love, as Tertullian also testifies, along with others.
And because the Lord wills that this order of service and leadership in the church shall remain until the end of the world, it has happened, no doubt by divine providence and order, that instead of the apostles the bishops have been appointed, each in his own church, to prevent separation and division, as Jerome says, lest each one should draw a multitude to himself, and so divide the church. For this reason, among the bishops of each province, a metropolitan and archbishop were appointed, and among the metropolitans, several patriarchs and primates, of which the first three were the most distinguished, the Roman, Antiochian, and Alexandrian, among which the Roman, as the See of St. Peter, was elected by ordinary decree. However, not that he surpassed the others in dignity of the priesthood, but rather that he had to provide further than the others, and over others would be in the church court to maintain unity of the churches.
Now if this order is properly preserved, and the episcopal succession remains by ordinary election, this bond of love (which surpasses all gifts) will not be broken, as Irenaeus says in the 3rd and 4th book "Against the Heretics".
Furthermore, so that this bond of love, which is
(as St. Augustine writes) is the gift of the common church, the better to exist, Christ has given authority to his servants and churches to establish and prescribe the police and stewardship of the churches, which consists in two things, godly ceremonies and church discipline.
As far as ceremonies are concerned, the prelates have the command and authority not only to establish ceremonies that they consider to awaken and maintain godliness, and that all things in the church be done properly and beautifully, but also that the outward customs and ceremonies, which are expressly given to us in divine Scripture, be directed according to the rule of faith and love, which are expressly given to us in divine Scripture, according to the rule of faith and charity, to be judged, dispensed, tempered, and ordained, as they may be known to be expedient and sufficient for the salvation of the faithful, according to the season and place, whereunto the word of the Gospel saith: "The Son of Man is Lord even of the Sabbath," Luc. 6.
So also the prelates in the church have the command to establish church discipline, which discipline is due to the key of the church court, and without this discipline Christian morals cannot be maintained, therefore obedience is also commanded to the subjects, Hebr. 13 and 1 Cor. 5 and 12.
But both, the ceremonies and church discipline, are not to be established and practiced in the church in such a way, nor for such a reason, that anyone would place the trust of salvation in them, which trust is to consist solely in the grace and merit of our Lord Jesus Christ; for such would serve the Lord in vain with the ordinances of men, contrary to the command of the Lord, Matth. 15 and Is. 1, but only in such a way and for such a purpose that they are incentives and bonds of a holy life, and that everything in the church is holy, proper, honest and orderly, 1 Cor. 14.
Nor shall such ordinances be contrary to the purity and simplicity of the gospel, nor shall they cast a snare upon the conscience or interfere with Christian liberty, 1 Cor. 7:
Christian liberty, however, consists primarily in this, that we, redeemed from the constraint of the law by the grace of Christ Jesus and the gift of the Holy Spirit, do willingly ourselves what the law requires of us to live rightly and properly, and know that our righteousness, which is to be spiritual, does not depend on outward ordinances and attitudes, but that such ordinances are instituted to preserve and strengthen the faith of the weak and love, and where the matter demands it, they may be broken without sin. to preserve and strengthen the faith of the weak and charity, and where the cause requires it, they may be broken without sin; but so that there be no vexation or contempt in it, for
Then this saying shall apply more: "I delight in mercy, and not in sacrifice", Matth. 12. This is generally spoken of the church sign and power.
Several doctrines, which are explained and confirmed by the church attitude.
In addition, we must also mention several things in particular, which are confirmed and established from this power of the church to recognize and interpret the holy Scriptures, and also to order the police and housekeeping in the church.
And from such power of the Church as she has to interpret the Scriptures, and to judge the understanding and sense of the Scriptures, these following pieces have been adopted: The articles of faith called Symbolum Apostolorum, the doctrine of the one essence of the Holy Trinity and equality of the three persons; of two natures and one person in Christ; of two wills in Christ; of original sin; of infant baptism and the like.
1. from the deceased saints.
From this power and faith it is also assumed that the saints, who have gone before us to the life of the world to come, are to be praised as noble members of the church (whom the heavenly Father recognizes and honors for His children, John 12, the Son holds as brothers and fellow heirs, Rom. 8, the Holy Spirit is called his temples, 2 Cor. 6) and to keep their memories glorious, to awaken and excite our minds by following the dear saints and to be pledged to their merit, as St. Augustine writes about it contra Faustum Manichaeum, libr. XX, cap. XXI, and Heb. 13 r "Look to their end, and follow their faith." For the Church recognizes (and not without Scripture) that the dear departed saints have a noticeable longing and desire for our salvation, as they are members of one body with us, and did not receive the divine promise perfectly without us, Heb. 11, and that for this reason they also ask God for us, and in this God also hears them, and does us good for their sake, Ex. 32. 3.
And as there is no doubt that the saints also have their merits, which are God's gifts, so it is assumed from the common, united mind of the Church that one should call upon God in such a godly way that He will give us through the merit and prayer of His saints that we may be helped by His protection;
But not by the merit of the saints, as of themselves, but through our Lord Christ Jesus, by whose grace they also, the saints, were saved, and from whom they themselves also confess to have received all merit.
Neither should those be condemned who, out of God-fearing devotion and inward contemplation of the unity and communion which the dear saints have with us, are moved and kindled to some fervor and address the saints themselves; but that this should not happen in the prayers which are done over the altar, in which prayers the speech is to be addressed only to the Father through Christ, as the Concilium Carthaginense III decrees.
And although the departed saints are addressed, all trust is to be placed solely in Christ Jesus, the only Giver of all good things, and nothing that is proper to God is to be given to the saints, but that they alone are called upon as fellow servants, who have now attained that they are fellow members of the blessed in heaven, and not otherwise than the holy men of God, who still live with us in this flesh on earth, that they may help us ask God.
And since people of true godliness easily fall into superstition, they should be diligently and steadily taught how to place all their trust in God alone, through Christ our mediator, how to make sacrifices to God alone, how to call upon no one as the giver of our salvation but God alone, and how to hold the departed saints in no other regard than as those who faithfully ask God for our salvation, as they are eager for it; Nor should we honor them because of their power and ability, but only for the sake of Christ, to whom we give thanks because of their victory, and so follow them.
St. Augustine writes beautifully about this, libr. III. contra epistolam Pelag. ad Bonifa- cium cap. VIII. VIII: We do not erect temples to the martyrs, nor priesthood, sacred ceremonies, or sacrifices, for not they, but God is our God. We honor their memory, as holy men of God, who fought to the death of their bodies for the truth, so that the true religion would be recognized, and the false and fabricated religions would be overcome and driven away. But who has ever heard of believers that a priest stands at the altar, which is already built for the honor and service of God even over the corpse of a martyr, and says in the prayer of the church: I offer you, O Peter, this sacrifice; or: O Paule, O Cypriane? but only God is sacrificed in memory of the martyrs, who has offered them both to God.
and martyrs, and presented them to His holy angels in heavenly glory, so that through such a feast and glorious memorial we may give thanks to the one true God for their, the martyrs', victory, and exhort ourselves from their memory to strive for and attain such a victory and crown through God's help, whom we (as the martyrs did) invoke for this purpose. Therefore, what services the devout people perform at the sites of the martyrs, they do to adorn the memory of the martyrs, and are not sacred ceremonies or sacrifices to the dead, as gods.
The true bones of the holy martyrs have always been considered in the Church as well, that these bones, and what remains of their holy bodies, have been kept honestly and in a somewhat spiritual and devout preservation. First of all, that such bodies and bones of the saints, as a pledge and sign of victory of their faith, remind us of the faith and love that were in them, the saints, in that we remember that these are the bones of which the Holy Body was composed, which was a house of indwelling grace, and in which the members existed, which were temples of the Holy Spirit. From which our faith in God is undoubtedly awakened, that as they, the dear saints, by faith overcame the kingdoms and wrought righteousness, so also we, who have the same spirit, are subject to overcome all adversity, strengthened by their example, through Christ. Because God (as it was found) worked great miraculous signs at the memorials of the martyrs, there is no doubt that he thereby awakened the faith of his own and encouraged them to follow the dear saints in godliness. St. Augustine, reporting how the Church rejoiced when a miraculous sign occurred at the memorial of St. Stephen, wrote: "What was in the hearts of the rejoicing but the faith of Christ alone, for which the blood of St. Stephen was shed?
On the other hand, the ancients considered it useful to keep the bones of the saints honest, so that this reminds us of the resurrection, and directs our hope to await the future glory of our bodies; for in doing so, we consider that the saints' bodies will be changed to immortality and raised to life again, and that our God is also the God of Abraham, Isaac and Jacob, a God not of the dead but of the living.
As superstition easily creeps into this, which has been well proven by such grave abuses, the people should be diligently taught not to trust in the bones of the saints, nor to worship them, but to revere only the faith and life of the saints, and from contemplation of the life and teachings of the dear saints to ignite something for discipleship and to strengthen the hope of the resurrection.
In addition, it is to be prevented very diligently that one does not keep any but true bones and true graves of the saints, nor present or carry them around for any temporal gain, as this is commanded in many Conciliis.
2. from pictures.
The common sense of the church also holds that the use of images should not be condemned. In this way, however, we are to be prevented from using images in any other way than as images, which happens when we use images only to awaken the memory of things that have happened and the memory of history. As if the image of our Savior is not presented or painted in order to be worshipped like God, or that some honor and service of Christ be done to it, but that it be presented only to remind us of the man Christ and of what he suffered for us, so that we may be heated in his love and desire to see him.
For this reason, the first thing to be understood and prevented is that no pictures are brought into the churches, but only true stories and histories.
Secondly, that one does not make the images according to worldly lavishness. Thirdly, not to attribute any power to the images and not to place any trust in them. For the images alone can be kept without danger if no power is attributed to them everywhere, no trust is placed in them, no merit is sought in them, but they alone are kept for the sake of remembrance, and to bring to memory the things that have happened through God's power for our salvation and improvement, and as much as these divine deeds are a sign of honor, so that only that is venerated which is indicated by the image, and not the image itself.
3. from the Mass.
Furthermore, the common church also recognizes and holds that the mass, in which the true body and true blood of Christ are consecrated and poured out, is a holy sacrifice, but an unbloody 1) and spiritual sacrifice.
1) "bloodless" put by us instead of: "bloody".
In this way, four things are spiritually offered to God the Lord (if it is held otherwise in a godly manner and with proper devotion).
First of all, Christ the Lord, who offered Himself once to the Father in His mortal body a bloody sacrifice, and also a sufficient and acceptable sacrifice for the sin of the world, is offered unbloody to the Father in the Mass, which is the most sacred act of all sacred ceremonies, and a common public service in the Church, in the name of the whole Church, through remembrance and presentation.
This happens when the church presents Christ and his true body and true blood to God the Father in her prayer for her sin and the sin of the whole world. For although this sacrifice, as it was offered on the cross, was offered once, and therefore cannot be offered again, nevertheless, as this sacrifice is offered, it exists and remains in its power and effect, so that it is no less today in the presence of the Father for all those who offer it to God the Father with true faith and belief, who present it to God the Father with true faith and devotion, for the forgiveness of their sins and to confirm the new and eternal testament of divine filiation, than to the day when the Lord gave up his spirit to the Father on the cross, and when blood and water flowed from his side.
In which opinion the dear fathers called the body and blood of the Lord, present on the altar, now the payment for our and the whole world's sin, now the payment for our redemption, then the holy sacrifice. And Chrysostom testifies that we offer the very sacrifice that was once offered in the Most Holy One, and that there is everywhere One Sacrifice and One Christ, here and there, whole and undivided; but that the sacrificial act that we practice in the Mass is an antitype, in memory of that which was once offered on the Cross and paid for our sin. Which follows from this cause: for God gave His Son, Christ Jesus, our Lord, to us, so that we, despairing of our own strength, and well aware and confessing our sins, might present Him, our Lord and Savior, to the Father as the only sacrifice sufficient for our sins, as He was born and given to us, so that all of us who believe in Him may not perish, but have peace with God, and be reconciled to Him through the blood of Christ.
On the other hand, the church in this sacrificial
The act also gives itself to God the Father through Christ the Lord, whose spiritual body it is. For when it recognizes and considers from the sacrifice of Christ, once made on the cross, that we are all, for our part, corrupt and damned, unless we are reconciled to God through the one sacrifice of Christ, sacrificed on the cross, the Church surrenders and offers itself entirely to God the Father through Christ; and just as Christ carried us all on the cross, and took upon himself and carried the sin of the whole Church, and thus the Church in himself offered up God the Father: so, on the other hand, she also presents, surrenders, and sacrifices herself to the one God and Father, when she considers and repeats such a blessed and eternal sacrifice, Christ, in right devotion.
Accordingly, the church extends its branches into the past, present and future, and has its members not only who still live this life in faith, but also who have departed with the seal of faith: For this reason, when it keeps this most holy and glorious sacrifice by its common service in united faith, considering that Christ our Lord died once for this reason, that he might reign over the living and the dead, it does not divide itself, but gathers itself together in all its members, and there remembers not only the present, but also both the saints, whom it knows to be now living with the Lord, and all brothers and sisters who are in the Lord, and yet not at all purified apart from Him; and thus proves in this sacrificial act the unity of the body of Christ, and that its members on earth belong to its company, who now live with God, also that it bears all godly care for the other members in Christ, and considers them in right Christian love.
Therefore, the holy fathers testify that in this sacrifice the Church not only keeps the memory of the holy martyrs with godly devotion, so as to awaken us to follow them, and also to promote that we be made a part of their merit, but that she also prays for the faithful in general, which prayer is also acceptable to the same souls, namely, those who have attained in this life by the merit of faith, that such prayer is acceptable to them.
Thirdly, the sacrifice of praise is also offered in the Mass, which is the end of this institution. This is the sacrifice of faith, hope and love, and especially of thanksgiving, which we offer for the supreme benefit of Christ's sacrifice on the cross and his blessed communion, to ourselves and to the whole Church,
sacrifice. Therefore, this holy and reverend mystery is called Eucharistia, that is, thanksgiving, so that in this work we may keep in remembrance and memory the supreme good deed of God in Christ, and so gloriously display and present the great work of divine love, which has given us His Son and with Him all things, and so that we may always give thanks to God and be awakened and inflamed to the highest, To which thanksgiving is also added the communion and use of the holy sacraments, confession of doctrine, prayer, supplication, intercession for all people, and the heartfelt and godly desires and vows, all of which are truly spiritual sacrifices pleasing to God, which are also more powerful and more valid and capable in this holy sacrament; For (as is read in the Sermon on the Lord's Supper, attributed to St. Cyprian), in the presence of the truly holy body of Christ, the tears are not shed in vain, and the sacrifice of a shattered heart is not always reduced, since the holy priest stretches out his arms and with such a gesture represents the cross to us, and prays for his and the people's misdeed with great confidence. These are words of Cypriani.
Fourthly, the church of old also offered several gifts, bread and wine, of which one part was sanctified as the body and blood of the Lord, and one part was given as alms. It is also appropriate that the faithful people, in this sacrifice, not only surrender and offer themselves up to God with words, but that they also testify and prove with the sign of external gifts that they sanctify and offer themselves completely to God. This custom has now disappeared, but was diligently kept by the ancients, that every Sunday everyone, woman and man, brought bread, wine and other things to the altar and sacrificed them, as the "Decret" attributed to Fabiano testify.
And if the common Canon of the Mass (which the ancients call the great and long prayer that is said over the bread and the chalice, divided into three parts) were to be understood according to the opinion now expressed, it would have nothing in it that would be detrimental; Only that all superstition and false opinion be hindered, from which many people, who are not rightly informed of the nature and effect of this most holy sacrifice, think that the power and effect of this sacrifice is drawn to them and applied to them by the outward work alone, which the priest performs there, even though they may not have a living faith, and may be without
The first is to live in godliness, and also not to make oneself a part of the sacrifice of prayer and supplication to God in any way. How then one finds those who have not repented of their whole frightful, godless life, but persist in the intention of sins, and yet 1) join in this most holy and divine act, to their grave condemnation, because they persuade themselves that the Mass should be of use to them solely by virtue of the external work that the priest does, even though they are and live without all fear of God; This false, ungodly, and utterly pernicious opinion should be seriously condemned, and even such people, where their vices are manifest, should be kept from the holy masses; but where they are not manifest, they should be faithfully taught and admonished to keep themselves from the holy mystery until they convert and repent.
4. the use and administration of the holy sacraments and several other things.
Ceremonies in particular.
On the one hand, it is said that the mass should not be said unless there are those who receive the sacrament of the body and blood of Christ with the priest, since the Lord instituted the holy sacrament for this reason, that we many, who are one bread and one body, should all receive and eat of one bread and one cup; which was also the custom and attitude of the ancient church.
On the other hand, it is important to keep the masses holy, if there are only those who keep spiritual communion with the priest and give their will to the holy action. Although it is also their opinion that the people should be faithfully taught and diligently admonished that they receive the holy sacraments often, and as we sin daily, so we also desire to take the medicine daily. They see to it that their opinion does not conflict with the custom of the ancients; they also say and think that nothing should interfere with the institution of Christ. For the priest who practices this common office and common service of the masses in the church has then united himself by faith with all those who receive this sacrament throughout the world.
These also provide where this custom of having the masses only with those who communicate spiritually should be accepted by the Church, that should happen after the people are allowed to receive the holy sacraments at this time, that this sacrifice of the praise that Christ wants in his-
1) "nevertheless" put by us instead of: "accordingly".
The church's church is a place where the things that have to be and be kept steadily, are rarely kept, and in time they are not kept at all.
In this case, since both parts are of the same opinion, one would perhaps admit that each part would keep to its opinion, so that one would not condemn those who thought to keep this holy sacrifice even without communicants (but that those who communicated spiritually would still be present), nor force the others to keep the mass otherwise than in communion.
Furthermore, one part wants the Holy Sacrament to be given to the people in both forms, because this is in accordance with the command and institution of Christ and the custom of the ancient Church.
The other part, however, thinks that because in the sacraments it is most important to see that we have and eat more that which is given and presented by the signs than the signs in themselves; it is also known that under one form as much is given as under both: That it should not be condemned as an ungodly abuse, which the church has now for so many years considered to be right, and not contrary to the institution of Christ, in providing the laity with one form of the sacrament, of which they have also been content; and that primarily so that it would be considered that Christ has left the authority to his church, that it may moderate the external ceremonies of the sacraments in such a way as it may find sufficient and conducive to the salvation of the faithful, according to the occasion of each time and place.
However, because so many people in German lands are convinced that the command and institution of Christ requires that everyone receive this sacrament in its entirety, and that it is to be prevented in all ways that no one receives the holy sacrament with an evil conscience, it is considered very useful that the church, in order to counteract such and many other aversions and harm, made it free to receive the sacrament in one or both forms; but in such a way that no one is given cause to freely condemn the custom that the church has held for so long, or to judge and condemn one another for it. For this ceremony of receiving the sacrament in both forms is not necessary, at least on account of the sick, or others who have such an abhorrence of wine that they cannot tolerate it.
More is required on one part, that the holy sacraments be given and presented to the people in the language they understand, so that, if all that would be done there, it would be clear and
The one who actually hears and understands may also speak his amen to everything; and these refer to St. Paul, who taught and decreed such things in 1 Cor. 14.
Others think that the Latin language should be kept in Latin churches, and that it should be enough to teach the people clearly and diligently in the sermons about everything that is said at mass, and also to exhort them to give their will to all such actions, and with godly eagerness to ask and implore God to incline his gracious ear to the common prayers and supplications in the church, and to hear them. But that what is read at Mass under the name of the Epistle and from the Gospel be read and explained to the people in the language they understand. And these have such a cause in their opinion: they fear that if this so great sacred mystery were so often brought and sung in common language before such a large and mixed people, such mysteries would be held in low esteem by the wicked and evil-drawn people, and would be freely repeated, so that one would do contrary to the commandment of the Lord: "You shall not throw the sanctuary to the dogs.
But in this matter, moderation will be found and arranged by learned and godly men, so that the dignity of the sacraments will not be diminished, and the holy people will not be deprived of their godly understanding of the things that are performed and administered in the sacraments, nor of their amen.
And therefore the old customs and practices of performing and administering the holy sacraments, which (as they have come down to us by oral tradition) have a special holy meaning or practice in them, men should be appointed who are both learned and godly, who would diligently examine such old customs and actions and request that, where something had crept in that did not serve godliness, it be done away with, and the old purity and wholeness be restored and brought into their custom.
5. church discipline.
That church discipline is of the utmost importance to the church is also evident to everyone, for it is the proper stay and preservation of faith, hope and love; a blessed guide of the divine path, a master, charmer and mother of all virtue, who makes one remain steadfast in Christ and in the unity of one's body, who zealously works in God and for the benefit and improvement of the
The apostle is a good man and a good man is a good man, and the apostle is a good man. It is a necessary and salutary thing to maintain this discipline, and pernicious to abandon it, as St. Cyprian teaches; and this is also what the apostle Timothy and Tito so diligently prescribe, that they may know how to keep themselves in the house of God, which is the church of the living God etc.
Now, whether this church discipline could not be restored to the seriousness of the old canon already at this time, because everything is so completely disrupted and destroyed, one would have to make every effort to ensure that it would be re-established in the churches, as far as possible, and would then be continued and improved from day to day. This discipline is now of two kinds, one of the clergy and the church servants, the other of the people.
In order that this discipline of the clergy be established, it will be necessary above all that, in order to provide and govern the churches, also to perform other public services of the churches, only those are admitted and accepted who are proven and capable of doing so, which is to be kept with all church servants, regardless of their degree, high, middle or lowest. And for this reason, the canonicas Electiones must again be brought into use, so that the ecclesiastical ministers are elected in the measure and form as the holy canons and church rules demand and prescribe.
Item, the examination, interrogation and inquiry of those who are elected; also the laying on of hands and confirmation, and all this according to the apostolic rule, and according to the old Canonum.
At the same time, it must be ensured in all ways that church offices are not bought and sold, but that Christ's rule is observed: gratis accepistis, gratis date. And the harmful simonia should be completely eradicated from the church.
Item, that no one be ordained otherwise than to actual service in the Church, which he really performs, as is decreed in the Concilio Chalcedonensi.
Item, that each one shall faithfully and diligently perform his service and office, and also prevent him from interfering with the service and office of others; everything as the Canons prescribe. And, among other things, that the bishops in Germany, who, in addition to the care of the churches of the emperors, also have the regalia and secular government, let the care and care of the churches be the most important to them, and that they take care of it first and foremost, that the churches everywhere, if they are trusted, have their efficient servants, and that they do not lay their hands on anyone too soon,
1 Tim. 5, but ordain men of good report, full of the Holy Spirit and wisdom, to the service and work of the church, and not to idleness. 6.
Furthermore, it is to be observed and kept in mind with serious diligence, just as it is most necessary that the life and conduct of the servants be in accordance with their position and service, and that they teach the people at the same time with doctrine and life, so that they do not destroy those whom they edify with doctrine with their evil example, but that every conduct and action be compared with its service.
And in this we are to obey the best master St. Paulo, who teaches his Timotheum and Titum quite diligently, as a bishop, whom he also calls a presbyter, that is, an elder, as also the diaconi must be; from which apostolic form and rule almost all the canons made of the life and conduct of church servants have flowed.
Accordingly, the ancient fathers saw that St. Paul was especially concerned that the servants of the church be free from all other concerns. Paul was especially concerned that the servants of the church be free and unconcerned about all other worries and business, so that they might only be concerned about what concerns God; and that those who have wives should not be without worries, even about the things that belong to the world, 1 Cor. 7, they were very much inclined to the effect that the servants of the church should abstain from marriage altogether, even though the church did not exercise equal severity in this first and later, but kept and ordered it unequally.
For the ancient church raised to the priesthood those who were the husband of one wife alone, and also ordained that they should not leave their wives for the sake of the office; as the eighth canon of the Apostles and the fourth of the Concilii Gangrensis allow. This was also the opinion of Paphnutii, which he put forward in the Niceno Concilio, by which it was also accepted. Only those were excluded from the priestly ministry who, after baptism, had two wives, or had a concubine, or had a widow in marriage, or one who had divorced her husband, or a common wife, or a bondwoman, or who had been engaged in singing and dancing in public games and spectacles, as the sixteenth Canon Apostolorum reports.
But those who come to the priesthood or diaconate without marriage are not allowed to marry, as the Canon Apost. 27, unless the deacons, when they were ordained to their ministry, had testified that they were married.
they wanted to take wives and did not know how to abstain, they were left in the service if they had already taken wives; for it was considered as if the bishop had permitted them to do so, because he had ordained them to the church service through their testimony, as ordered in the Ancyrano Concilio, Canon 10, but those who did not testify to this beforehand and took wives through their tacit promise, they were deprived; but only of the ministry of administering the word and sacraments and other priestly works, and let them remain in the communion of the laity, Conc. Ancyr. Cano. 10.
Those who have entered into marriage against their expressed promise and vow have been banished, but the bishop has had the power to show mercy to those who have confessed and to act more leniently with them than the 15th and 16th canons of Chalcedon. Concilii; nevertheless, such marriages were not separated, as St. Augustine testifies Cap. Nuptiarum 27, Quest. 1.
In addition, it was also strictly forbidden that no bishop or cleric have a wife living with him, but only his mother, wife, or sister, as the commandment is Canon. 3 Concilii Niceni. Where clerics were found to have mixed with women outside of marriage, they were excluded from the communion of the whole Church, and if they repented, they had to be among the laity, as prescribed in the Concilio Neocaesareensi.
After this, however, canons have been established which forbid the ordaining of those who are in marriage as priests or deacons, and who have previously taken wives and then come to the church service, they demand that such should divorce their wives and not cultivate conjugal communion with them; but who, because they find themselves in this church service, take wives, call their marriage and recognize them as unfit and unruly.
Because the canons in this matter are so unequally harmonized, where one wanted to keep the new canons for the time being, and put them before the older ones, it would be entirely necessary that the punishments, which the old canons had set against those who mingled with women outside of marriage, be brought back into use, so that the church would not be annoyed and disgraced with such obvious annoyance by the impure life of the servants.
After the life of the priests has been properly arranged, it must be ensured with equal diligence that the parish priests faithfully present the pure and unadulterated teachings of Christ to the people.
and healthier form and manner of speech, so that they may direct all things to it, that, throwing out all fables and rash questions, they may do that alone with all faithfulness and diligence, whereby true faith and love may be promoted. As the apostle teaches that the end of the law is the love of a pure heart, a good conscience, and unfeigned faith:
Item, that they preach the word without disgrace to anyone, and also without quarreling, guarding against error, denouncing and refuting false doctrine, adhering steadfastly to sound doctrine. For this, a short form and instruction is needed, in which the summa of Christian doctrine is understood properly and Mr, which is given by common authority of the church, according to which the preachers direct their sermons everywhere.
Furthermore, it shall be decreed that nothing shall be sung or read in church except what is taken from divine Scripture and proven words, and that the customs and church practices that may serve godliness, respectability, order, and peaceful, quiet life shall be observed.
And since the various differences in monasticism, as well as so many abuses in monasteries, are evident, which cause no small annoyance, and the monastic life of this time is not useful to the churches, as it is now, the monastic life must be reformed with all seriousness, so that henceforth there will be such monks, with whom the Christian doctrine goes primarily in the Schwang, and who preserve the languages and good useful books, consult and explain the holy scriptures, also instruct themselves and the people with sermons, and this, however, in such a way that they do not interfere with the parish priests in their office, or act against them, but abstain from it, and otherwise live in all discipline, as the old canons report.
In order to have such servants and monks in the church, schools must be established in the episcopal and other cathedral churches, as well as in monasteries, and proper learned and godly men must be appointed for them.
And since every laborer is worthy of his wages, both the ministers of the churches and the superintendents of the schools must be given honest wages and salaries, so that they do not become weary and loose in their service because of poverty.
Finally, so that these things are all kept in a steady and persistent course, it will be necessary that synods and concilia be diligently kept, namely the general concilia. Item, the nationalia, the provincialia, the episcopalia, those which the archi
diaconi, and others; and that in the same of these things all diligent and earnest inquiry, investigation, and request be made.
Item, that also according to the right order appeals are made, and all such church matters are recognized and judged according to the old Canonibus of right and good order.
6. breeding of the people.
As in the people of God there are various classes and people, as old, young, husbands, wives, father, mother, children, servants, and therefore also various ways and measures of living, various professions: Let the ministers of the churches take care that they faithfully teach and admonish all the people, and all and every class of them, to conduct their lives and conduct themselves according to the holy gospel, and that each one faithfully attends to his profession, and all keep and prove themselves quiet, peaceable and honest toward one another.
Accordingly, the key of ecclesiastical judgment and excommunication is to be restored to the churches, as much as may be possible and expedient, and the ecclesiastical judgment and punishments, according to apostolic doctrine and ancient canons, are to be re-established and maintained, so that those, who live in manifest vices and fornication, the unruly, and those who are disobedient and quarrelsome to the word of the Lord, even all who are offensive to the Church, be kept from communion of the sacraments and holy offices, and be shunned by the faithful until they convert.
So, too, public penance should be re-established, as much as may be possible and proper, so that those who have publicly sinned and offended the churches may not be readmitted to church fellowship until they have made their confession and confessed their wrongdoing, and thereupon have obtained reconciliation from the church, and this with such moderation as may suffer this time to amend.
Lastly, one might well compare fasts and holidays, differences in food, and such bodily practices, which belong and should serve partly to the ceremonies and partly to discipline, where it would be recommended to honest, godly, and learned men that they direct all these things to that end, and so moderate them that no one would be taken in stride, nor would they be burdened unjustly, but that such things would serve and promote that godliness and right good works, which the Ten Commandments and the Gospel prescribe and command us, be proven and practiced all the more diligently and cheerfully.
Counter-articles, which have been submitted by the delegates to the Colloquium, on account of the Augsburg Confession, against some articles in the previous book, which were not accepted.
From the church.
According to God and God's Word, the highest respect is due to the Church, which God so loved that for her sake His only begotten Son became a sacrifice for her; which He also endowed with His Holy Spirit, in whom He will be glorified in eternal life. Therefore, one should learn diligently and with a thankful heart about all her gifts, so that she is adorned, and realize how wonderfully God has governed the Church from the beginning. She has been given God's Son as Savior. She has received the Gospel, the Holy Spirit as a governor, the ministry of preaching for and through the fathers, prophets, Christ, apostles; she has also appointed shepherds and servants of authority for the preservation of the Gospel for and through. It also has the high gifts of understanding and interpreting divine doctrine, which is a secret wisdom, above human reason, from God's will, as it is written Eph. 4: "He has given gifts, some apostles" etc. The Church also has command to act the Sacraments, and its special jurisdiction and judgment.
But one should always keep this rule, that God's word, given to us in the prophets' and apostles' Scriptures, is preferred and more valid than that of all men, all bishops, all concilia, or the whole church.
But we confess that this threefold authority belongs to the true church. The first is to bear witness to the apostles' writings, or to distinguish the apostles' writings from others that have been falsely transferred under the apostles' names.
For after dissimilar books were spread under the apostles' titles, the churches kept only those which they thought were certainly commanded to them by the apostles or credible witnesses; after that, the common church unanimously kept the same ones, and rejected the other, obnoxious books. For Eusebius writes that special care was taken to preserve the certain books and to distinguish them from other, uncertain ones.
Although this is a special work and gift of God, the preservation of certain books, through which
1) "um" put by us instead of: "by".
If we leave the prophets and apostles, we should also confess the diligence and authority of the church, which in part gives testimony to certain writings and in part rejects those that are incompetent and do not correspond to the writings of the prophets and apostles.
Therefore, Augustine reminds us that we should greatly respect the testimony of the first church, namely, that we should accept the common scriptures that are found in all churches, which the first church accepted unanimously, and that we should reject the new books of the Manichaeans. Therefore he speaks: I would not believe the Gospel if I were not moved by the attitude of the common Catholic Church. Thus he indicates that he is moved by the same testimonies of the early church, that he does not doubt that these books, which we have, are of the apostles' origin, and are to be considered credible.
Secondly, let this authority be given to the true church, that it may have right understanding and interpretation of the Scriptures, for it keeps the foundation, and has the gift of interpretation, as Paul speaks; yet at one time in many, at another in few, and at one time light, at another dark.
Since Samosatenus was furious and did not want the word verbum to be understood as a person at the beginning of John, the neighbors came together and proved from the same text of John and from other sources that the word verbum in this text was to be understood as a person, and at the same time gave testimony that the common Catholic Church had held it that way since the time of the apostles.
Since Pelagius spread his error of works righteousness, which was taken from the Philosophia, and otherwise the greater number in the Church had drawn such error from Origen's books, God enlightened Augustine's heart, that he noticed and challenged the error, and against it again brought the doctrine of grace to light.
Therefore, although the gift of interpretation is with the true church, yet this gift is not bound to a certain person or place, and is at one time with many, at another time with few, at one time lighter, at another darker, as St. Paul says that some build on the foundation of stubble.
Now because in the church there is the gift of interpretation, it is necessary to listen to what the church teaches; but whoever has this gift will be found from these two: from certain testimonies of Scripture and from unanimous understanding.
of the Catholic Church. Now we call the unanimous understanding of the Catholic Church what the fathers, prophets, apostles held, and what was ordered by certain testimonies from the apostles, and what truly agrees with such testimony, as Origen speaks that one received the baptism of children from the apostles.
Irenaeus says that he got the doctrine of two natures in Christ from Polycarpo, Polycarpus from Johanne. Thus there are several pieces in the ancient scribes, which, as histories of the first church, indicate what it held; and if the same speech agrees with Scripture, it strengthens the Christian heart. But faith must be built on God's Word, given through the prophets and apostles. If a pagan were to read these words: "In the beginning was the Word, and the Word was with God, and God was the Word," then perhaps the pagan would not think that "the Word" is to be understood as a person. Therefore, one should listen to how the church teaches about it, in which the unanimous opinion of the apostles' time says that this "word" is to be understood as a person.
When the God-fearing listeners are thus reminded, and further instructed and strengthened by other sayings, they accept such an interpretation in John, and believe the article on account of the divine word in Scripture, and thus truly call upon the Son of God, whom they would not call upon if the faith were built upon human authority. This is public.
But this cannot be said with certainty, that true understanding and the gift of interpretation are with the ungodly multitude, although the same multitude is still in the outward company of the church; much less have these gifts the public despisers of God, who should be cast out of the church because of public vices; but right understanding and the gift of interpretation belong to the godly, as it is written, "The natural man heareth not what is of the Spirit of God."
Thirdly, the church has the power to judge doctrine, so that if a dispute arises over doctrine, it is God's command that the church should hear such matters and speak in them according to God's word, in right understanding, as St. Paul says: "If anyone would teach another gospel, let him be banished. And in such matters one may also be strengthened with the unanimous and certain testimony of the first church, which was received from the apostles. For such testimonies are called the unanimous opinion.
of the Church, but that God's Word always has the most distinguished authority.
If one then judges according to God's word, in right understanding, one is obliged to follow, as some Christian concilia have rightly judged of many controversial matters, and the true church follows such judgment; for the unlearned receive better report, and now recognize that this doctrine is God's word, are also strengthened by the memory of the unanimous church testimony, which originates from the apostles; thus our churches follow us against the Anabaptists and others.
But since it may happen that the greater number in the Concilio than in Syrmio is godless, even if some of them are real saints, as Osius was in the Concilio held in Syrmio, it is to be confessed that general and national concilia have erred and may err; about that also the saints have their errors, as the many unrhymed speeches in the scribes prove.
Of the Sacrament of the Body and Blood of Christ.
Christ says: "Take, eat, this is my body", and afterwards: "This is my blood". Therefore we confess that in the Lord's Supper the body and blood of Christ are truly and essentially present and are given with bread and wine to those who partake. As Hilarius also says: "According to the word of the Lord and our faith, it is true flesh and true blood, and this, when it is eaten and drunk, makes Christ to be in us, and we in Christ; therefore Christ is present and is powerful in those who partake.
But there are three benefits of this holy sacrament: the first is that we, reminded by this administration, remember the passion and resurrection of Christ, and that the godly receive consolation when they believe that the Son of God suffered for us, and that we are now his members, washed in his blood, and through his merit have forgiveness of sins. Through this faith, grace is applied and bestowed upon us in the rite of the sacrament.
Christ himself speaks of this benefit when he says: "Do this in remembrance of me," because he wants us to remember his suffering and the promised grace, not only the histories, and wants us to accept his benefits in the use of the sacrament by faith and to appropriate them to ourselves.
The other benefit is that in the use of this sacrament we thank God for His immeasurable mercy.
We thank him again for his righteousness toward us, for giving his Son for us.
The third benefit is that, having become members of one Lord, we recognize that we owe and owe brotherly love to one another as members, as St. Paul says: "As one loaf is, so are we one body" etc.
But of the sacrament this rule is always to be kept, that they are first of all testimonies of divine will and grace toward us, after that other meanings may also come.
We also teach this, that no one should take this sacrament who persists in sins against his conscience; nor should those be admitted who are in public sins. Therefore we teach the rule of St. Paul: "Let every man examine himself first, and so eat of this bread".
Further, as Irenaeus says, this sacrament is made of two things, an earthly and a heavenly; and St. Paul says, "The bread which we break is the dispensation of the body of Christ." Thus we also teach that with the consecrated bread the body of Christ is given to the partakers; and do not say that there is transsubstantiatio, or annihilation of the substance of the bread, and in this we follow certain and clear testimonies of many holy fathers.
In the article on repentance, 1) from the other paragraph, where these words are written: Therefore, confession should be made especially for mortal sins of which one is aware and of which the conscience has doubts or is troubled.
From this point this is our answer: One should receive in the church the ministry of private absolution, which is a voice of the gospel, spoken through the minister, which confers and applies forgiveness of sins to everyone in particular. This benefit is very pleasant to God-fearing and stupid consciences, which are strengthened by this voice, so that they conclude that the gospel not only promises forgiveness to others in general, but also to everyone in particular, and wants to apply this promise to everyone. This strengthening is beneficial to God-fearing, frightened consciences.
However, it is necessary to maintain this teaching in the church, that the recounting of sins is not required by divine law, nor is it necessary, and that sin is forgiven without recounting to those who repent and build themselves up with faith.
1) This refers to the XVI article of the Interim, Col. 616.
As Prosper also testifies: "Those who do not confess and do not want to change their secret sins, which have not been confessed or otherwise revealed, will be punished by God, who knows them well; but if they themselves become judges of themselves, and willingly punish their sin with right earnestness, they will escape eternal punishment with it, and extinguish the infernal flames with tears of right repentance. These are the words of Prosperi.
The consciences are also led into dangerous doubt, if they should consider it necessary to tell all sins.
Because many people need counsel because of some cases of which they have doubts, they should be exhorted to tell the story, so that they can be counseled, and so that they are all the more exhorted to repentance, and otherwise reminded of all kinds of things. For an understanding pastor can better instruct the confessor in such a conversation, if he realizes what error or vices he is in; in addition, the contemplation of the narrative reminds us more how shameful sin is, and also of God's wrath against it; so this exercise is useful to young and coarse people, if they learn to know and distinguish sin in such an election. But one should know this last thing, that one receives forgiveness of sins by faith for the sake of the Lord Christ, not by reason of narrative or confession.
This is also to be reported here, that every pastor is obliged to interrogate his people at some times, and to inquire of their faith, for every one is obliged to confess his faith. Here the priest shall instruct the unlearned, shall also remind each one of the customs, according to each one's age and occasion; but still the telling of secret sins shall not be necessary.
And to these heavy services, namely to counsel, to investigate and to instruct the unlearned, the necessity also demands that the churches be staffed with learned, God-fearing, experienced and honest pastors.
In the third paragraph these words are that people are absolved from the sins they have legitimately confessed, that is, as the commandment requires. 2)
Here it is necessary to indicate that the penitents are absolved also from those sins which they omitted in the narrative, or which they do not know.
2) These words are also found in the XVI article, Col. 616.
Item, the word legitimate will bring much doubt, and would be better, this piece would be omitted altogether.
Thus, those who repent and believe also obtain forgiveness through other means, through the public preaching ministry.
Reason and cause of the preceding article, from telling the sins in confession.
After we have been commanded to indicate the causes and testimony of the Scripture, of our delivered article, of the recounting of sins in confession, we ask first of all that this explanation of ours be graciously heard.
And although this piece does not have a difficult, nor extensive disputation, however, because this article 'contains the whole doctrine of repentance in itself, we would like to indicate our opinion about it. For it is highly necessary that a certain clear doctrine and teaching of repentance be preserved in the church. And since the quarrel and discord in the church at this time has arisen first of all from the fact that some old abuses in the monks' doctrine of three parts of repentance have been challenged and punished, we have faithfully endeavored to preserve the light of the Christian doctrine of all parts of repentance, which has been revealed to us by God's grace, clear and undimmed.
We also know well what wise men say about this, who complain that outward discipline is lost when this commandment of recounting sins through confession is revoked. And as Basil writes of one who had gone too far in laying an erroneous article, and says: he had done just as the gardeners do, who, when they want to stretch again the young little trees or branches that have become crooked, so that they grow up right, bend them more to the other side. So we know well that some great people of ours also judge that ours have been moved by many and great abuses, since they have fiercely contested them, and have therefore gone too far to the other side; therefore a middle course and alleviation must now be taken by wise people.
Although it is not without reason that moderation is not always maintained in such disputes and discord, we know for certain that we have remained on the right middle road in this entire disputation of repentance, and have re-established and brought forth right wholesome doctrine.
But that people complain that our doctrine gives cause for outward discipline to be disrupted, to this we will reply
First of all, we answer in the shortest possible way. St. Paul foretold that men's doctrine and statutes in the church have a semblance of wisdom. For in this wise rulers often err, that they mix outward discipline and order and spiritual character, and do not distinguish them. Therefore they say: If this commandment is removed from the telling of sins, then there will be greater security in people, and the rough rabble will become the more insolent and wanton, and many will learn and care less what sin is, and what the difference and degree of sins are.
To this we thus reply: that there is a very great difference between the things that concern outward discipline and the high spiritual things of the conscience, which must fight against God's wrath. We also say that outward discipline should have its commandment and preservation. The church shall punish those who are impenitent and lie in manifest vices, by the ban and earnest admonition of preachers and pastors; also the children and the uninformed shall at a certain time hear a common certain instruction of Christian doctrine in all articles, learn God's commandment, and be interrogated as to what and how they believe. Item, those who live publicly in sins shall be punished, and in general such shall all be kept in fear and restraint by serious command and punishment of secular authorities. These are the right things by which outward discipline can be preserved.
However, our article is at the same time useful to maintain discipline and also to help the conscience. It serves for discipline, because since we keep private absolution, each one goes to his pastor or priest, by whom he may be interrogated, instructed or punished; but so that ropes are not laid on the godly and frightened consciences. Item, so that the errors are not strengthened, which are derived from the narrative, we teach that one should not weigh down the consciences by such a commandment, which requires all or 1) some sins to be narrated as necessary.
Our counterpart has publicly taught that the recounting of sins is the merit for which one obtains forgiveness. It is necessary for the reason that the priest who hears confession may impose penance or punishment on the confessor. Now nothing but eternal doubt can follow, if one thinks that the narrative is a necessary thing. Such doubts destroy faith. Such high spiritual things are to be discussed above all things in the
1) "or" placed by us instead of: "and".
Church diligently, so that we may see to it that we maintain outward discipline by such ways as God's Word shows and teaches us.
Therefore, when the wise men argue so vehemently about discipline, let them also look at the other part, which is more necessary, namely, the various and manifold dangers of conscience. If they also saw how things are done in our churches, they might be better satisfied; for no one is admitted to the sacrament and communion unless he has first been heard and absolved by the pastor or priest. In such conversation many who desire it are given counsel, in special cases, many are also better instructed. And on all Sundays there is a large number of those who go to confession. If some are known to be living in apparent sin, they are not admitted to communion, and the authorities are reminded of their duty to punish them; and if someone, out of disdain, wants to speak out against communion altogether, he is first admonished, and if he does not obey, he is publicly punished by the sermon, and considered to be banished; this is useful to maintain discipline, and the consciences remain unsullied.
This is what we have done in order to make those sons who complain that discipline is weakened, even though this is said with great pretense; but in this we should remember the saying of St. Paul, who says that the doctrine of men has a semblance of wisdom, and for the sake of such beautiful, seeming causes we should not depart from the truth. Some, however, may wish to maintain their obligation to confess, not for the sake of discipline, but for their own benefit, because this increases their status and authority, and the monks become rich; some also argue about this commandment, so that the authority of the congregations is not weakened. But we do not want to elaborate on such causes here, but will now go on to show the reason and cause of our article.
It is not the dispute about private absolution, because we know that in our churches private absolution is kept and defended, but it is mainly the dispute about telling sins in confession.
But there are three great and important reasons why we dispute this article, that the churches should not be burdened with the commandment requiring the recital of all or some sins as necessary.
The first reason is that people think that such a story is a service of God and deserves forgiveness of sins.
The other reason for pretending that such a narrative is necessary is to impose a satisfaction on the confessor.
The third cause that such a commandment of the narrative leads the consciences into doubt, thereby extinguishing faith. These harmful errors have followed from the delusion that the narrative is a necessary thing, and this is the origin of the satisfaction in which God is displeased.
Now as St. Paul abrogates the law of Moses, and earnestly exhorts Christians, "Stand fast in liberty, that Christ may set us free," etc., namely, that one should not consider the ceremonies of the Jewish law necessary as a service of God, or that one may merit forgiveness of sins; so also we must contend for freedom from the commandment of narrative, that God-fearing consciences may understand that forgiveness of sins is not bound to narrative, or satisfaction. Item, lest faith be extinguished or suppressed by doubt or despair, which follows from such delusion.
But we are not now speaking of confession, which takes place publicly before the church, in which the church judges obvious vices, for there such vices are told or reported, as otherwise before a secular court; but we are speaking here of secret confession, in which one seeks absolution before God through the mouth of the priest, for the conscience's comfort; As understanding Christians are well aware of such a distinction between the public court or judgment of the church, and between this part of the office or ministry, by which the gospel is especially spoken and administered to the conscience, or sacraments are administered. In such confession, in which absolution is sought, we say that it is not necessary to tell all or some, many or few sins, for these reasons and causes.
The first cause.
Since forgiveness of sins is given freely and without our merit, no thing should be attached to it as necessary, without an expressed divine command.
Now the retelling is commanded and required as necessary for the forgiveness of sins, although God has not commanded the retelling of sins, but wants forgiveness to be a pure gift, not because of our merit, so that we may recognize that it is given to us for Christ's sake alone.
Therefore, such narration shall not be required or commanded from anyone.
The other piece of this argument (that God did not command to recount sin) is clear. For Christ has never commanded such recounting anywhere, and He Himself so often pronounces absolution, saying: "Your sins are forgiven you" etc., and yet does not demand "recounting of sins" from anyone.
The other.
One should not put a commandment under God's name that God Himself has not given through His Word. Neither Christ nor the apostles gave a divine commandment about the story. Therefore, one should not teach that the narrative is a divine commandment.
The third.
Whatever weakened or destroyed the faith in the forgiveness of sins should not be attached to absolution in any way. The commandment that demands the recounting of all or some sins as necessary gives rise to doubts, by which faith is weakened and overthrown. For this reason, absolution should not be tied to the recounting.
Answer from the opposite argument.
Against this, some people use this saying: "What you shall loose on earth, that shall be loosed in heaven. Here (they say) Christ commands to absolve from sins, therefore he also commands to recognize and hear the sins; but if they are to be recognized, they must be told.
This is a simple, clear, correct and thorough answer: Through the office of the keys, which redeems or absolves, even the sins that are not recognized or denounced are forgiven, therefore it does not follow from this saying that it is commanded to recognize another's sin, if Christ gives notice of absolution. For we are not speaking now (as was also said above) of the public judgment, since the church judges only from revealed works, but we are speaking of the redemption, by which the conscience is redeemed before God. In this, the preacher or church minister does nothing else, except that he communicates and presents the voice of the gospel, in which forgiveness of sin is proclaimed, like other sacraments.
The new scribes in Theologia scholastica have commonly erred in not noticing the difference between the public ecclesiastical tribunal and this office, or ministry, of administering the sacraments, therefore they have introduced much rambling, confused, and erroneous disputations of absolution, when this is quite true and clear: in administering the sacraments, the minister executes the command so given by the Christ, and in administering the sacraments, the minister is not to be held responsible.
not that he should recognize another's sins as a judge, but that he should preach the gospel to him and present Christ's good deeds.
If you realize this difference, it is easy to answer this common argument:
No one can be absolved or acquitted in court unless the matter has first been heard and recognized. Here people are absolved and absolved. Therefore, the sin must be denounced and recognized,
Answer: The first part of this argument is true when speaking of judgment; but not of the office or ministry of the church, in which he who absolves or absolves is not a judge, but has only command to give absolution, as is evident: for it must be held on the basis of this doctrine that even the sins which are not recognized are forgiven, which are very many, great, and grievous. For how many are the sins alone, in all kinds of office and government, which are called peccata omissionis, omission or forbearance of that which we ought to do, and which God has commanded.
These thoughts about the recognition or interrogation of sins have been drawn from the Canonists' books and teachings into this high spiritual matter of conscience. But every God-fearing reader thinks for himself into what insurmountable, unavoidable danger and trouble the conscience is driven, where there should be no absolution, but only from these sins, which are recognized and denounced. Therefore, we should throw away such dreams and learn to understand the power of the ministry or office of the keys, so that we hear the voice of the gospel and by faith look at the Son of God, and remember that he became the sacrifice for our sin, and that through him forgiveness and absolution are given and communicated to us.
The canonists are quite silent about such faith, which ensures that we certainly receive forgiveness of sins for Christ's sake, and fights against doubt, as they know nothing at all about these spiritual matters concerning the conscience, and draw the gospel completely to their worldly matters. Therefore, the church must be freed from such error, and the doctrine of the right consolation of consciences, of faith, without which God cannot be rightly invoked, must be brought to light again. For he who doubts whether he has forgiveness of sins is afraid of God and cannot truly call upon Him.
But let's see what one leads more for arguments from the narrative.
In the fifth chapter of St. James it says: "Confess your sins to one another" etc. Here it is commanded (they say) that one should tell the sin. Answer: Jacob does not speak of secret confession, but exhorts that those who disagree should be reconciled to one another. For he wants each one to confess to the other that he has sinned against him.
This saying is also used, since Christ says: "Go and show yourselves to the priests", therefore he wants them to tell about sin. Answer: He does not say, show yourselves to the canonists or officials, but to the priests, that is, to the ministers and preachers of the gospel. For Christ sends all those who are being cleansed to the oral preaching of the gospel, and wants the same to be a testimony to us that we are cleansed from sins, even that we are cleansed by the same; therefore this saying of Christ is to be understood that it means to hear the gospel, not that one should tell sin. The divine ministry, or preaching of the gospel, is what he wants to praise, not such futile narration, which is nothing but the folly of men.
Further, the sayings of the Fathers are also referred to; and here a new sophistry has been invented, which pretends that this is the common unanimous mind and attitude of the whole Catholic Church of Christ, as several part of the scribes of each article have written. Where such sophistry comes from, we will indicate at another time. For now, we will answer this recently.
The Fathers commonly speak of public penitence or repentance (as it was then called), by which manifest vices were punished. To such penance and punishment they exhorted those who were stained with public vices; and in this the fathers are to be read with good sense and attention. For how much Cyprian says about these punishments, which is of no use at all if one wants to judge it by its severity, for he says several times that without these punishments absolution is worthless. This saying ever needs moderation.
Often one bishop has been harsher and more serious by nature than the other, and thus he has been harsher in imposing such punishments. Hence it is that such spectacles of satisfaction or public punishments have been so highly praised and lauded. Some of them themselves, without being asked, have given themselves up to such punishment and publicly confessed their secret sin, but this was not considered necessary. Therefore put
the Fathers themselves make a distinction between secret and public sins, and teach that secret sins are forgiven even without confession, as indicated by the saying of Prosperi, which we referred to in our article.
So Chrysostom also speaks about the Psalm Miserere: If you are afraid to tell your sin to a man, tell it daily to God in your conscience. I do not say that you should confess or confess it to your fellow servant, who will reproach you for it, but you should tell it to God, who heals it and takes it away.
It is evident what Gratianus says about this in the decree, which indicates that many proven teachers have spoken of this matter differently from one another; so too are some of the new scribes of great repute, who hold that the recital of sins is not commanded in divine but only in human rights.
We say this so that it may be understood that it is not the common and unanimous opinion of the whole Catholic Church that secret sins must be told and confessed. Thus, the common mind and attitude of the whole Catholic Church should not be reckoned from the jumbled sayings of this or that part. But what is the opinion and understanding of the old teachers, we draw and appeal to the judgment of all those who seek the truth and have no desire for sophistry. Faith should be based on God's word, not on human testimonies, which is why we first drew on the sayings and testimonies of Christ and the apostles, showing what they teach us about forgiveness, which is given to us freely, not because of our merit. Faith is to stand on these grounds, after which the sayings of the fathers may be added, by which godly men may be the more strengthened, if they understand them rightly; and we have no doubt that the very opinion of the fathers concerning secret sins is that which we say and hold.
Finally, we are reproached for the Concilium Lateranense. We give proper Christian Conciliis their due honor, which are not contrary to God's word; but one must first of all keep this rule of St. Paul: "If even an angel from heaven teaches another gospel, let him be accursed. But what articles and commandments are set forth in the same Concilio Lateranensi at Rome, among which also this commandment concerning the recital of sins in confession is first set forth by the Canon omnis utriusque, etc., we shall indicate further elsewhere. Now
we answer from this commandment of the narrative alone.
God has seriously forbidden that the churches should not be loaded with the doctrines of men, which are considered to be worship, or by which one earns forgiveness of sins, or which are necessary for salvation; for he wants this doctrine to be kept pure, so that we have forgiveness of sins, not because of our merit, but solely for the sake of Christ, through faith. Item, he wants only that to be considered worship, which he commands by his word, not what is invented out of human conceit and superstition. For the sake of these important causes, St. Paul argues so hard against the abhorrence of the law, and Peter says: "Why do you tempt God by putting on a yoke?" etc., showing with these words how great and grave a sin it is that he says: "Why do you tempt God? Therefore, those who establish their own worship and enjoin the ordinances of men sin more grievously than is necessary for salvation.
Since this commandment of recounting sins is considered necessary for salvation, and since such recounting is considered a service to God or a meritorious work, it follows that it should and must be challenged and punished, and that the church should be freed from such a yoke.
How great they were who were the most distinguished in this council, and how many sat in it who decided this commandment, they should have heard Peter (who cries: "Why do you tempt God by putting on the yoke?") and followed him. It is evident that this custom of confessing sins has become so widespread that it has been considered a special worship and a work to merit forgiveness of sins; and the same canon, though it confesses impossible things (namely, to confess all and every sin), yet it makes the same necessary for salvation, condemns all those who do not confess all their sins, and commands that they be cast away as exiles. This is contrary to faith in two ways. First, because it obscures the knowledge that forgiveness of sin is given freely, and not because of our merit, and that it is considered a necessary and meritorious work. Second, that faith is weakened by doubt, which must follow from necessity, since this commandment requires that all sin be told.
These are great, important and necessary reasons why this commandment had to be contested, regardless of the fact that it was decided in the Concilio, which
has not had power to establish new worship and to command impossible things, as necessary for salvation, which are not commanded by God. Moreover, since the Church does not judge secret things, it cannot command that secret things be told.
In addition to this, from this commandment also other criminal and false services have followed, namely the satisfactiones or pardons. For this reason some want to defend confession, saying that it is necessary in order to impose a certain punishment on those who confess.
But what error and abuse there is in the doctrine of repentance, we have indicated in the Apologia, to which we have drawn ourselves, and consider it that the whole doctrine of repentance is presented and explained by us in a Christian, diligent and faithful manner, and consider that it is a pleasing service to God, that it also pleases the holy angels, who take great pleasure in the true repentance of men. Therefore, we would also grieve the pious angels and greatly offend the true Church of Christ if we dropped this Christian and necessary doctrine of repentance. But we ask God to govern, strengthen and increase His Church through the true light of the Gospel and the Holy Spirit, and hereby humbly offer ourselves for further explanation wherever it is desired.
Finally, we also want to testify that in this writing we have simply answered the matter ourselves, in which we have challenged the errors that were established long ago, and we do not want to touch the venerable, our favorable lords and friends, who were appointed for this discussion.
Philip Melanchthon. Martin Bucer.
Johann Pistorius. 1)
From the satisfaction or Satisfaction.
The satisfaction that earned us forgiveness of sins and salvation from eternal death is undoubtedly the one death of the Son of God, Jesus Christ, who became a sacrifice for us, as John preaches: "This is the Lamb of God, who bears the sin of the world".
By merit of this Lamb we receive forgiveness of debts through faith and are redeemed from eternal death, not because of some works, or because of satisfaction, from
1) These names are in the original.
People ordered, or because of some confusion of punishments.
In the past, however, bishops have decreed a number of penalties for penance, which are called canonicus satisfactiones, and which have been carried out firstly as an example, or for discipline.
For if they received again persons who had departed from the faith, or otherwise fallen into public vices, they inflicted punishment upon them, that it might be felt whether they were in earnest to be converted; or that by such means they reminded others to beware of such sins; or also that they restrained some frevele; and this punishment was imposed before absolution, as a sign to those who fell into great vices and were condemned to punishment, just as among the pagans the murderers and other impure people had to bear some signs until they were accepted again into civil society.
Now, in the church, reported punishments have increased with time, because of the error that one thereby earns forgiveness of sins.
But when they rose too high, they fell again, and a small shadow remains of it and the name, of which the opposite is said: because God is just and a punisher of sin, He does not forgive without confusing the punishment. He further says that the punishments of the purgatory are repaid with the excess of the works that the absolver imposes on the confessor, which are not otherwise commanded by God, and that these works are valid and pay the punishment, even though they are not done in grace. This error, which has penetrated the Church, must be rejected.
For it is necessary that the doctrine of the forgiveness of sins for Christ's sake, without our merit, be preserved in the church - item, from faith. It is also necessary to know that works done without God's word are not worship, as it is written, "In vain do they honor me with the commandments of men.
But that one speaks against it: God is just and a punisher of sins; is true that God punishes also the sin of the elect, first with true terror in the repentance, of which David says: "Lord, do not punish me in your anger." And Ezekiel, "As a lion, so hath he broken all my bones." These terrors are much more severe punishments than all satisfactions.
On the other hand, special punishments often follow after conversion, because of previous mistreatment, as when David's adultery was punished. And even among the saints there are always such punishments, which God interprets, as it is written in Psalms about the elect: "Their sin will be punished.
I will punish with the rod". Item, St. Peter says: "The punishment is begun from the house of God".
For God wants to keep His own in tribulation, to resist carnal security, and to accept fear of God, repentance, faith and invocation; nevertheless, not all tribulations are to be taken for punishments of particular sins, as the highest lights in the Church, the prophets, apostles and other highly gifted saints have always suffered the harshest persecution and greatest misery through special counsel of God; for God does not only want His Church in this life to be subjected to common plagues that follow in all men after original sin, but also wants them to be driven and afflicted with special tribulations for many reasons.
For the ungodly crowd does not know sin and God's wrath, but, as it says in the first book of Moses, sin rests in them until it is revealed, that is, it does not yet frighten them until the punishment comes.
Therefore the church has tribulation, more than other people, that it may recognize its inherent vice and sin, and increase in godliness and repentance. There is also this cause: if such great danger and strife were not laid upon us, faith and calling would be extinguished; therefore the church is pressed so hard, as it is written in the first book of Moses, "The serpent shall bite his heel." These poisonous and horrible bites are felt by the godly in many ways, in all kinds of temptations and anxieties.
And this is the special wisdom of the Church, knowing that God wants the saints to be humbled and conformed to Christ in this life; that God also truly hears the afflicted, as Peter says: "Humble yourselves under the mighty hand of God." God demonstrates this power in both ways: He powerfully punishes the secure, as David, Samson, Nabuchodonosor; on the other hand, He also powerfully helps those who repent and call upon Him. But these punishments cannot be removed by the keys, nor can they be forgiven, nor can they be taken away by the ceremonies of the ordinances of men, which are the canonical satissactions.
In addition, these tribulations, imposed by God, are constant exercises, serving henceforth for the future destruction of the old Adam, as St. Paul says, 2 Cor. 4, 16: "Our outward man is broken, but the inward man is renewed forever. But the opposite, when they speak of atonement, they demand it as a change of eternal punishment for past sin.
But it would be much better to tell the people about these excellent things, namely, about the wrath of God against sin, about the Holy Tribulation, about the right services that God demands in such tribulations, so that He admonishes us to grow in fear, faith, and invocation, rather than to open people's eyes with the shining and glittering ceremonies of satisfaction, thereby obscuring the doctrine of grace and right services.
For we also teach this with great diligence, that in converts should and must follow fruits of repentance, that is, a new life, or spiritual obedience in God's commandments. And as St. Paul says, "Pray your bodies a living and holy sacrifice," he instructs us of right worship; says we are to be holy sacrifices, that is, fleeing all uncleanness, having patience in persecution for confession of doctrine, and in other common tribulations, as sacrifices that are slain. But we shall be living sacrifices, that is, we shall have a future and eternal life, therefore we shall praise God even in the midst of death. These are the proper fruits of repentance, and exercises by which the root of sins is eradicated, as Augustine writes.
We also teach that common and special afflictions are relieved by reason of the whole repentance and all good works of the godly; as it is written in Isaiah 1 and 58, and St. Paul says: "If we judge ourselves, we shall not be judged by the Lord. This cannot be understood otherwise than of the whole atonement, and is not said of the pardons of which they say that they are valid, though they are not done in grace.
But this we do not deny, that the church may inflict punishment on public sinners, as an example or discipline; as we also hold in our churches, when we accept recanting Anabaptists, or death-slayers, whom the sword does not judge. But it is not necessary to re-establish the old ordinances of satisfaction, which have risen through error and are dangerous to many consciences, as to give an adulterer a long time to abstain from his married wife.
It also seems that the bishops were all the more severe because the pagan authorities did not punish adultery and other vices.
Now the authorities should be taught that they are obliged to punish public vices. With this seriousness, discipline could be better maintained than with the ceremonies of pardon.
It is also dangerous to mix the ministry of the gospel and the secular ministry. The minister of the gospel teaches of true repentance of the heart, comforts the troubled conscience, and teaches that we are saved from sins and eternal death not by the merit of the punishments we have received, but by Christ's merit, as it is written, "He has caught the prisoners." Item: "Death, I will be thy death, and the destroyer of hell." This opinion should not be attached to it, that such salvation happens through the merit of the punishments exchanged. But the temporal authorities should be serious and strict, and carry out their ministry, which is distinct from the spiritual ministry of the gospel. Therefore, we also exhort the secular authorities in our churches to do their duty and to protect and practice honest discipline.
Of Unity of the Church and Difference of the Servants of the Gospel.
John the Baptist says: "From his fullness we have all received grace." Therefore there is one Church, sanctified and united to one another through the Son of God, who is the Head, working all things in all His members, through the knowledge of His gospel and the Holy Spirit, from the beginning in the first fathers, prophets, apostles and other saints, until the end of the world, when it shall be glorified and glorious at the last judgment.
Therefore, in order that such a single and united church may remain, God has always spread the same gospel into the world through the fathers and prophets, and subsequently through Christ and the apostles. And Christ Himself appointed such a ministry, which shall remain until the end of the world, as it is written: "He ascended on high, and gave gifts to men: some apostles, some prophets, some evangelists, some pastors, some teachers" etc.
For he preserves the gospel, and has commanded that after the apostles pastors be appointed in all the churches, who shall have the office of teaching the gospel, who also shall be raised up of God unto it; and though they be unequal according to gifts, yet have they all one office and ministry.
So then the unity of the church in this community, under one head Christ, stands through one gospel and one ministry, to which one owes obedience, according to the saying: "He who hears you hears me", so that unity of faith, and one use of the sacraments,
and external punishment as commanded in the Gospel.
For all pastors and ministers are commanded by Christ not only to teach the gospel and administer the sacraments, but also to punish with banishment those who remain in public disobedience, namely, those who introduce new error contrary to right doctrine or do not want to improve their criminal lives. For in this one owes jure divino obedience to the shepherds to maintain such discipline and discipline.
But so that everything would be done properly in the church, according to the rule of St. Paul. Pauli, and that the parish priests would keep together the more, and that one would help the other to carry out the work of church government, and that some would have authority over the others, and that separation or schism would be prevented: so this useful order was established, that one bishop should be chosen from among many priests and from their means, who would govern the churches, preach the gospel, receive external discipline, and preside over the other priests. After that, more distinctions and degrees were made among them, namely archbishops, and over them some patriarchs, namely at Rome, Antioch and Alexandria.
These orders, in so far as those who preside over the church carry out their commanded office, are good and useful to maintain the unity of the same, that is, to assemble concilia, to hold proper church courts of doctrine, to punish common public vices, as well as to correct usury and other offences, unjust laws, and to punish those who cause public offence.
But such prelates should attend to their profession, preach God's word, pay attention to the doctrine and life in their churches, punish error and public vices, hold right church courts. For we cannot consider such popes and bishops, who pursue right doctrine, as bishops, or grant such authority, as St. Paul teaches in Gal. 1.
But the bishops have this authority in their church government, that they may make traditions or outward statutes, so that it may be everywhere in the church and proceed properly, as, from certain holidays, so that the people know at what time one should meet together; item, that one may meet soberly in the church etc., but so far as such traditions are not held for worship, that is, for meritorious or good works, which without means serve to honor God, according to the saying, "In vain do they serve.
me with such doctrine, which is nothing but the commandment of men."
That such ordinances are not contrary to God's commandment, nor that they are not commanded to be kept as necessary, but as outward mean things, which may be omitted without sin except in case of offense. As St. Paul teaches in the Epistle to the Colossians about such human ordinances as are made in the church: "Let no one make you conscience about food, or drink, or certain holidays" etc.
For a distinction must be made in the church between the statutes of men and the right services of God, which are instituted and commanded by God, as it is said in the prophet Ezekiel: "I am the Lord your God, in my commandments you shall walk."
From the saints.
We cannot accept the piece in this article, in which it is said of two kinds of invocation of the deceased saints, namely, that we may be helped by reason of their merit; item, that they may be addressed, as the manner is: St. Peter, pray for me. For Christ thus says, "Whatsoever ye shall ask the Father in my name, that shall he give you."
God has presented this certain mediator and commanded that we should come to him, as he himself says: "Come to me, all you who are weary and burdened, and I will give you rest."
Therefore, if one prays to God through other mediators, the service is to be punished, especially that one should not establish a service in the church that does not have testimony from God's Word.
Item, the invocation, which addresses those who are not present, gives divine, omnipotent power to those who are invoked, because hearing every human heart's desire and sighing belongs to God alone.
And although a subtlety is sought in this to excuse it, it has no testimony in God's Word.
Also, the opinion in such invocations argues against imagined subtlety; for that is why they have recourse to the saints, that they think God is angry with them, and seek through the saints, as mediators, to bring their prayer before God.
And summa, since it is evident that by the dead saints' invocation of the Mediator of Christ's ministry is obscured, we cannot confirm the same by our approval.
From the Mass.
The only sacrifice that atoned for God's wrath against the sin of the human race and was the payment for sin, and earned man reconciliation with God, grace and eternal life, is the death of the Son of God alone, who sacrificed Himself to His eternal Father, and was Himself the priest of His sacrifice, as the epistle to the Hebrews teaches.
But he has instituted several external church services or sacraments through which he communicates and applies the unspeakable benefits of this sacrifice to us.
The Lord's Supper is also one of these, in which he who does not eat the body and blood of Christ applies and appropriates to Himself by faith this benefit which Christ obtained by His death, which is the only true sacrifice; namely, if we recognize and believe that sin is certainly forgiven us because of the death of the Son of God, who sacrificed Himself for us; and through such faith we take hold of Christ and receive comfort. So the Lord's supper benefits the one who does not eat it, through faith.
Because in the mass there are these three parts, the custom of the supper, the remembrance, and thanksgiving, the ancient fathers called this whole action a sacrifice, not that it is the payment for sin, or that it earns others forgiveness of sins, but the prayer and thanksgiving are such sacrifices, which are called sacrifieia laudis, that is, such good works that we do to God that he may be honored by us.
Thus the oblatio or supper is not a work to be applied to others, or to merit forgiveness of sins for others, and yet it becomes a thank-offering to the one who eats it, because of the memorial, which includes many things, namely faith, invocation, confession or preaching, and thanksgiving.
For Christ speaks of such remembrance as is done by faith, and does not only want us to have the memory of history, as one usually keeps spectacles, but also that we may remember and receive comfort from the promise by faith, and lift up our hearts, and thus be saved from the terrors of sin and death, and be awakened to invocation, prayer, and thanksgiving.
These are undoubtedly the right services, so pleasing to him in the supper of the
Lord. And this is what the ancient fathers put on when they praise the Mass, as Cyprian says, the thanksgiving spreads; and praises both the forgiveness of sins, and on the other hand the glorious gifts given to us.
Therefore we do not think that the Mass should be applied to others, living or dead; for each one must apply to himself the benefits bestowed by Christ, in faith, through the Word and his own use of the Sacraments, not on account of another man's work or merit, as the Scripture says: "The righteous shall live by his faith."
Above this, the application for the dead disputes the institution of this sacrament, which is only instituted for the living, that they should eat it and practice the remembrance in faith therein. This is none of the business of the dead.
Therefore, it is right to deplore that the sacrament is not only used for the dead, but also that such an abominable abuse has occurred that the churches are filled with these masses for the dead everywhere, much 1) more than with the rightly necessary ministry and service that belongs to the living.
In the book, advice is given that this should be conducive to peace, that in both parts the churches be allowed to keep their ways, namely that with us no mass be held without communicants; with the others, however, mass should be held even without communicants. But the people should be exhorted to take the sacrament more often and with Christian devotion, and diligence should be taken to restore the old custom of the church as much as possible. For this is certain, that first of all this custom was absolutely, that no mass is held without communicants.
From this article this is our concern: we can well see that the change is not to be made suddenly, for the people are to be informed beforehand of the right custom of the Sacrament.
We ourselves have not at once hastily established the proper custom of which St. Paul speaks, that one should hold a communion and wait for one another, that one may receive the body and blood of Christ all together. The old canons also command such a communion, and it would be highly desirable that this first manner not be changed.
1) "much" put by us instead of: "how much".
For in the same way, the custom of the sacrament could be better understood, and the people recognized that such distribution was done to awaken and strengthen each one's faith in particular, and that each one appropriates to himself the benefit of the Lord Christ through faith. And at that time, the abuse of applying the Mass to others, living and dead, was not yet known or common, but each one who needed the Sacrament sought comfort and strength for his own conscience. Afterwards, when the first custom changed, the ceremonies were understood much differently; as human nature is inclined to want to make sacrifice and merit out of ceremonies; therefore it was invented that the priest sacrifices for the churches and merits for him and others. In addition, it has been said that a mephistopheles held for many does not deserve so much as a special one for each one; and it has been taught even more that such merit applies to the living and the dead, whether the priest is pious or not. Such terrible abuses followed after the first way was changed, which had been apostolic and catholic and remained for several hundred years after the apostles, namely, that at all times in the Mass the Sacrament was distributed to several more persons.
Now is quite not doubt, one must reject the application, ooer merit for others. Dead and living, must be rejected. For this delusion divides the merit into the suffering of the Lord Christ and the work of the priest, when it is written: "With one sacrifice he has perfected the saints.
For this purpose, the Son of God sacrificed Himself to the Father when He died for us, as it is written: "He sacrificed Himself" etc. And no other high priest enters the most holy sanctuary, that is, without means before the eternal God, but Christ alone, as it is written of him: "By his own blood he entered the most holy sanctuary, and purchased eternal redemption," and did not command that others should offer him in the Lord's Supper, but wants this treasure to be distributed to others.
Item, each one should appropriate the benefit of Christ for himself by his own faith, therefore the sacrifice cannot earn anything for others.
Our High Priest Christ did not offer sacrifice in the Lord's Supper, but only distributed it to the disciples; he did not command that the sacrament be offered for others, but said, "Take, eat. Now it behooves us to do no other than what our High Priest Christ has done and commanded.
But that the sacrifice for others, or the appli
It is clear from this that the private mass remains a cation, because those who say such mass speak in their canon that they do such sacrifices for others, for the salvation of souls, for the living and the dead. Also, there remains in the people this delusion that the mass is for the highest service on earth and necessary for others, and for this reason they order and establish masses for themselves and for the dead.
These errors and abuses must be punished; but if there were unity of doctrine, if the people were properly instructed in the use of the sacrament, in the faith, and in right invocation, and if application or merit were punished for others in preaching, and if those who wished to drop the private mass were permitted to do so, then there would be no public discord or division, because there would be unity in doctrine, although some persons would not change their custom so soon.
Of the custom of the whole Sacrament we ask very much that the poor consciences' need be taken into consideration, which in many places are severely distressed. You know that it has been customary in the Church to administer the Sacrament in its entirety; you also know that this has been ordered and commanded by Christ, as St. Paul says: "I have received it from the Lord, which I have given you. Since it is necessary to keep the last will of man, much less should the last will of the Lord Christ be broken. Now Christ has given to this sacrament the name and title of his last will, saying, "This is the cup of the new testament."
Many people have this report now, and where one does not give the whole Sacrament, some remain completely from the Sacrament, some received it with wounded conscience.
Since this sacrament should be a consolation, and should be enjoyed with a good conscience, so that one could give thanks to God and cheerfully praise the Lord Christ and His grace, as it is called thanksgiving, Eucharisia, it is highly necessary to help people so that they do not have to use the sacrament to violate their consciences.
If then there were unity in the doctrine, and the people were brought to a whole custom, then there would be unity. For since the persecution would have ended and the right doctrine would now be presented to the people, there would be no public discord or division. For ours do not accuse those who do not yet have sufficient report, and yet allow themselves to be instructed, but accuse the persecutors, and those who have the
The first is to defend the counter doctrine, namely, that it is right to prohibit a part of the sacrament or to praise such a prohibition.
For this reason the church before this time is not condemned by us. For even the holy church often has some stubble, as St. Paul says, which God forgives, like other ignorance, to those who nevertheless receive the foundation or head, that is, who by faith ask forgiveness for the sake of the Lord Christ.
And in the abuse of the masses and the service of saints there has been much great sin; therefore the Scripture prophesies that the last days of the church will be full of great danger; just as the prohibition of marriage and monasticism brought much eternal damnation; so much has been lost through the abuse of the mass and the service of saints. Therefore, when the abuses have been brought to light and made known, they should not be protected and preserved, but should be stopped and corrected.
From the prohibition of priestly marriages.
The master of the book himself complains seriously enough about the vices resulting from the law in which priests are forbidden to marry, and wishes that this be corrected; but he puts it to the concern of the lords and regents that they advise how this should be corrected, whether priests should be allowed to marry, whether the old or the new canons should be kept; but besides this he gives enough to understand what his opinion is.
But we also wish and desire most of all that so many people in danger of their souls' salvation be helped by the high heads and potentates, and that the unchristian prohibition from the church be removed, out of which flowed so manifold abominable immorality, shame and vice.
St. Paul publicly calls such prohibition of marriage devilish doctrine. That this saying is true, experience proves strongly enough. For it is sadly evident what fornication and shame come from this law; but at the last judgment it will become more and more evident what great damage the devil has done to the church by this commandment, and how great a multitude of souls without number he has led into eternal damnation. For this is a true divine voice: "The fornicators, adulterers etc. will not inherit God's kingdom."
But there are scriptures of ours in which it is clearly indicated that this law, which forbids marriage, is against divine and against natural law. Because one is now guilty of giving more to God than to God.
It follows that those who are capable of marrying do right, that they would rather live Christianly and with a good conscience in the marriage state than outside of it with danger and burdening of the conscience, or in public fornication and trouble.
Paul commands that a priest, or bishop, should be a husband. The voice of the apostle is to be preferred far above all human statutes. Therefore, we ask that this unjust and harmful law, which violates marriage, be abolished in the Church.
The first and foremost care in the church should be that the preaching ministry of the gospel be rightly appointed and established. In order that there may be competent, godly and learned ministers and preachers, we hold that such ministry or preaching office shall not be prevented by the imposition of certain unlawful laws, and shall be free to choose persons who are competent, whether they be married or unmarried; it shall also be free for him who is chosen single to be a minister, that he may thereafter be married; for this commandment is commonly said to all: "To avoid fornication, let every man have his wife."
But that this is contrary to the vow, we have answered elsewhere according to the length; the old Concilia were also not so hard on those who were married against their vow, as the new decrees. But this is the certain rule: the vow made against God's commandment is void. Since the vow to live without marriage is against God's commandment in those who are unable to abstain without marriage, we hold that neither priests nor monks' vows shall prevent anyone from becoming married.
Moreover, with such vows many other errors have been made, by which the right Christian doctrine of faith, by which one becomes righteous before God, and of right worship have been completely obscured.
Pope Siricius, when he instructed the priests in Hispania to leave their wives, cites this saying of St. Paul, Romans 8: "Those who are in the flesh cannot please God" etc. He may have applied this saying to the marriage state out of great ignorance or hypocrisy, but by such a prohibition he has in fact strengthened unrighteous doctrine and delusion.
Now if unrighteous services are attached to such vows, it is certain from the other commandment of God that such vows are not pleasing to God, for when He says, "You shall not take God's name in vain," He also decrees that one may
not to call upon him through unrighteous worship. Therefore, all vows made under such erroneous delusion are null and void, as if it were held that living without marriage is a highly special work, so that a person deserves more grace from God; or if married life is held to be such a state that does not please God, or is ever difficult to please God, or that thereby the priests or the administration of the sacraments become impure, even though it is written: "All things are pure for the pure" etc.
But in this whole matter we hereby wish to refer to our previous writings on marriage and monastic vows, in which we have sufficiently and clearly shown how many errors there are in the monastic life as it has been up to now. Therefore, we did not want such errors to be reestablished or confirmed.
And since in many places the parish priests and preachers, as well as schoolmasters and poor students, do not have entertainment, the common high need demands that especially such persons be helped from the monastery estates. St. Paul says: "No man of war serves without pay". Now such large estates and incomes of the monasteries are first of all given to the churches for the preservation of the preaching ministry and pastoral care, and the studies. Therefore, whatever is necessary should be taken from it, so that the churches have appointed ministers and preachers, and schoolmasters and poor students may be maintained.
1370. Luther's concerns, addressed to the Chancellor D. Brück, about the comparison of religions.
Between April 4 and 7, 1541.
The original of this memorial is in the Codex Seidel, at Dresden. Printed in the Leipzig edition, Supplement, No. 180, p. 70; in De Wette, Vol. V, p. 339 and in the Erlangen edition, Vol. 55, p. 299. Our determination of the time results from the fact that Luther writes to Melanchthon on April 4 that he was "today" given by D. Brück the advice of the Landgrave of Hesse <De Wette, vol. V, p. 337), and on April 7 our concern was added by the Elector to the letter to his envoys (ibid. p. 338).
Dn. Doct. Bridges. Concerns Martini Luther D.
First of all, I consider that I no longer want to trust the landgrave and Bucero.
On the other hand, I'll leave it at the articles on 'Schmalkalden'; it won't get any better, and I don't know what else to do.
My dear doctor, I am speaking to you as I am in the presence of our Lord, that I am sufficiently puzzled by the landgrave and his people that they turn back the Lord's Prayer in this way, and first seek peace and quiet, regardless of where the first thing, namely God's name, kingdom and will, remains. What is it that one seiget the mosquitoes and devours the camels? If one wants to seek comparison in religion, one should first begin with the fundamental parts, such as doctrine and sacrament; when these are compared, the other external things, which they call neutralia, will take care of themselves, as has happened in our churches, so that God would be with in the concordia, and peace and tranquility would be constant. But where one wants to leave the great pieces and let the neutralia act, then God is forgotten; then peace may come without God, for which one would rather suffer all discord. It will work out, as Christ says in Matth. 9: "The new cloth on an old coat makes the tear worse, and the new must breaks the old barrels. Either make it new, or let the mending stand, as we have done, otherwise it is all vain work.
I worry that the landgrave will let himself be pulled and would like to drag us along with him. But he has pulled us (I mean) enough and well in his cause, he shall pull me no more. I wanted to take the matter to myself again and stand alone (as in the beginning). We know that it is God's business, he has begun it, he has led it himself until now, and he will lead it out. Whoever does not want to follow, let him stay behind; the emperor, the Turk, and all the devils shall gain nothing here; let it be over us as God wills.
I am perplexed that they regard these things as if they were worldly, imperial, Turkish, princely things, in which one can give and take by means and master, with reason. It is a matter in which God and the devil, together with angels on both sides, act themselves within; whoever does not believe this, will do no good in it.
I know this well, that you yourselves also think and know. But it must be said that you see how my pr. nr. [pater noster] is angry and complains about falsos fratres, who cause us more harm and trouble than all enemies, as Jude etc.
668 Erl. 55, 303 f. Sect. 3. Colloquium at Regensburg. No. 1370 f. W. XVII, 836-838. 669
Praise God, our churches in the Neutralibus are so arranged that a layman, or a whale, or a Spaniard, who could not understand our sermon, if he saw our mass, choir, organs, bells, casels etc., he would have to say that it is a true papal church, and that there is no difference or even little difference between it and the churches that they themselves have among themselves; what more can we do, then, without, according to the landgrave's whim, destroying and misleading our churches here, and doing nothing with the papists there, but to divide ourselves (under a good pretense) and become divided even among ourselves. That is what the devil would like to have! God forbid him. Amen.
For the sake of the church's goods, nothing is to be given way. Unless the papists first recognize and atone for their idolatry and blasphemy. As they know that God demands and wants, who does not want to forgive nor let go unrepentant idolatry and hardened blasphemy, and certainly does not want to have such peace accepted and suffered by us again, or will condemn us together with them. If they have repented and condemned their blasphemous monasticism, and want to help us preach, govern churches and schools faithfully, they shall find goods enough; if they do not do so, then they give to understand grossly that we, as apostates from the Word, shall accept, tolerate and help protect their idolatry. Let the devil do this, and let it be done to us as God wills. I would like to talk to you further, but I must not try the air nor the head with much talking. I am doing almost too much with writing.
1371: Martin Luther's letter to the Elector John Frederick, about the adversaries' sophistry in the article on justification, and about the Elector of Saxony's move to the Imperial Diet in Regensburg. Shortly before the
May 10, 1541. 1)
This letter is found in the Wittenberg edition (1559), vol.XII, p.307; in the Jena edition (1568), vol.VII, p.445; in the Altenburg edition, vol.VII, p.484; in the Leipzig edition, vol. XXI, p.408; in the Erlangen edition, vol. 55, p.303 and in De Wette, vol. V, p. 353.
1) This time determination is according to Seckendorf, Nist, lik. Ill, x. 356 b by De Wette.
1. grace and peace in Christ etc. Most Serene, Highborn Prince, Most Gracious Lord! We have received the writings sent to E. C. F. G. and have read everything with diligence. And first of all E. C. F. G. has rightly judged that the rotel of comparison is a broad and patched thing. For we also note from M. Philip's writing, which we are sending over herewith, how it is to be accessed, namely, that M. Philip first set forth a true rule, how we (Rom. 3) "are justified by faith alone, without works". They could not accept this, and put another one: "Faith (Galatians 5) is active through love"; this one was also rejected by Philip. In the end, they rhymed and glued the two rhymes together; from this has come this extensive, patched-up rhymes, in which they are right and we are also right.
(2) If now D. Eck confesses (as he will not do) that they did not teach like this before, then this comparison will stand for a while. But if he will boast (as he certainly will) and stand on the saying Gal. 5: Faith is active, and that they have taught in this way all along, then it is a comparison, as Christ says Matth. 9: A new cloth lapped on the old skirt, because the tear becomes worse. For with such false unequal people, because they do not let go, no other comparison can be made; then they will cry out that they were right. On the other hand, our people say that they have well guarded against them with the new cloth and transfiguration that is in the robe, and especially that they have stipulated that they do not want to give up anything of the confession.
(3) So we are further divided than before, and their false mischievous cunning will come out, which they have masterfully concealed in the Rotel, as they think. And this will happen soon, when they come to the other articles, which flow from this main article, and are based in it; as then ours smell it, and almost ready themselves confess, since they condition: Where there is no comparison in other articles, this Rotel should not be either; for they notice the falsehood in it. So we will again have to come to our first and right rule or form, which is this, Rom. 3, 24.
We hold that a man is justified by faith, without works of the law. This is our note and form, we stick to it, it is short and clear; against it may storm the devil, Eck, Mainz and Heinz, and whoever does not want to leave it; we want to see what they win.
(4) Gal. 5:6 does not speak of becoming righteous, but of the life of the righteous; it is much different: Fieri, et agere, esse, et facere, as the boys learn in the schools, verbum activum et passivum; there is actually and differently to speak of it (which Eck and that part cannot stand, or does not understand). If one asks by what means one becomes righteous before God, it is a very different question than if one asks what the righteous does or does not do. Becoming and doing are two different things; becoming a tree and bearing fruit are two different things.
Now in this article there is no question of doing or living, but of becoming, as the words of St. Paul are there, "becoming righteous by faith"; without doubt, that he who has become righteous does not remain without works, as the tree does not remain without fruit. But the popery of the papists is this (which will be found in the following articles), that one becomes or is justified not by faith alone, but also by works, or by love and grace, which are called inhaerentom (which is all the same). All this is false, and where they have it, they have it altogether, we have nothing. For nothing is valid before God, but only his dear Son Jesus Christ, who is completely pure and holy before him. Where he is, there he looks, and is well pleased with him, Luc. 3:c22. Now the Son is not taken by works, but by faith alone, without all works, and is grasped in the heart. Then God says, "The heart is holy because of my Son, who dwells in it through faith.
(6) Love and works are not, nor can they be, the Son of God, or such righteousness as is pure and holy in the sight of God as the Son is; therefore they cannot by themselves exist in the sight of God as a pure righteousness, as the Son exists. The fact that they are called righteous and holy is due to grace, not to law, for God is the one who has made them righteous and holy.
will not look upon them like his Son, but for his Son's sake [hold to account, and not reckon their uncleanness, and also crown and reward them; but all for the Son's sake], 1) who dwells in the heart by faith; otherwise it is said: Non intres in judicium cum servo tuo.
7. on the other part, E. C. F. G.'s personal appearance at Regensburg. We have always, before we knew of such a complaint against E. C. F. G., sincerely prayed to God that E. C. F. G. would not go personally to the Diet in these dwindling dangerous times; for E. C. F. G. himself is the right man whom the devil seeks and believes before other princes. And there is no way we can advise E. C. F. G. to leave the country, for which we have also asked E. C. F. G. cordially and for God's sake; we are also pressed by reasons.
8 Because also Imperial Majesty accepted the apology, E. C. F. G. Majesty's apology accepted, E. C. F. G. may well continue to rely on it, and E. C. F. G.'s heartfelt complaint, especially because such a noble message from E. C. F. G. has been decreed. For E. C. F. G. see how they deal with ours in religion, like the devil. Where E. C. F. G. himself should be there, and thus be urged, E. C. F. G. would certainly not find enough words of defense in the end. For there is no letting up with stopping until they get something, as I experienced myself at Worms.
(9) This is how it is: if the C.F.G. does not appear, the displeasure will be sought as if it were a disobedient or obstinate person in the whole kingdom; but if the C.F.G. comes and does not agree to everything, or perhaps does not agree to one thing, the same displeasure will still be there, and in addition the disgrace, perhaps also an evil conscience forever. If it is ever to be ventured, then the first displeasure is better than the last, both with disgrace and damage to the conscience. For now is not the time, as before in the imperial days. The emperor is not the emperor, but the devil.
1) The bracketed words stand alone in the Jena edition. It seems to us that in the Wittenberg edition, which the others followed, these words are omitted from the sentence by the return of the words: "Sohnes willen".
Mainz, whose lists are groundless and bottomless, together with its appendages; all of them will make the journey and trouble in the conscience with good sweet words, or with evil E. C. F. G., and help a lot of our part to it.
(10) Because C.F.G. sees the certain journey and no fruit, it must be considered that C.F.G. does not tempt God, and knowingly, without necessity, puts himself in danger. To be obedient to the emperor is fair; yes, if it were emperor, and the right emperor. For his person, we want to hope that he is pious and kind; but that he is not powerful himself, can be seen, among other things, in the fact that he has handed over the book, 1) sent to me by the Margrave (as Prince Wolf writes), to the theologians, and has declared it useful; which, however, has been provided and decorated by Mainz or his peers, so that one can see how the Emperor neither understands nor does anything in this matter. Summa, it is the murder burning, and all that they hope, played on E. C. F. G.. Therefore E. C. F. G. should and may well stay away from the Imperial Diet, and excuse themselves with whatever they can. Mainz, Heinz are not pious and will never become pious. If E. C. F. G. wants to get along with the devil himself, they may not go to Regensburg, but they want to get it in Torgau.
Accordingly, we humbly request that the C.F.G. remain in the country. If a journey should result from it, if staiser should become ungracious and angry, if country and people should be to be dared, then E. C. F. G. must command God, who has not left us so far. It is better to live with a good conscience in driving and disgrace, than with an evil conscience in peace and grace. We are sure that we do not mean any good, honor, or violence in this, but only God's word faithfully. He who began it will also complete it.
Finally, we ask that E. C. F. G. not write too harshly to M. Philip and ours, so that he does not grieve himself to death again. For they have reserved the dear confession for them, and still remained pure and firm in it, even if everything is lacking. The disputation will not go off without fruit, to the detriment of the papacy, as Christ says
1) No. 1369 - "Prince Wolf" is Wolfgang von Anhalt.
To Paul, 2 Cor. 12:9: "My power is made perfect in the weak." Just as Christ has always been weak in us, and yet has conquered the mighty. His way is thus, do not do otherwise, lest we become proud or boast as if we had done something in such high divine majesty matters. Herewith we command the dear God, whom we heartily pray and implore for E. C. F. G., who will also hear us, amen.
E. C. F. G.
subservient
Martinus Luther.
1372. Luther's letter to the Elector John Frederick, together with Bugenhagen, concerning the settlement of religions. June 1, 1541.
The original of this letter is found in the 6o<1. Krickel. at Dresden. Printed in the Leipzig Supplement, No. 171, p. 93; in De Wette, Vol. V, p. 363 and in the Erlangen edition, Vol. 55, p. 312.
To the most illustrious, highborn Prince and Lord, Johann Friedrich, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia, Margrave of Meissen, Burgrave of Magdeburg, our most gracious Lord.
Grace and peace in Christ. Most Serene, Highborn Prince, Most Gracious Lord! We have received and read the letters and writings sent to E. C. F. G.. And we must praise the Emperor's mind and understand in the best possible way that, if God (who has the King's heart in his hand) would thus continue to preserve it, it will create much good. But because we know that we do not have to fight with flesh and blood, we must keep to the saying: The field wants to have eyes, the forest wants to have ears. For since the Heinz is nevertheless suffered there, and these words are among others: "We have the same book on both sides, but not the same mind, for the sake of the dark words," etc., we have to worry whether the emperor wills that the others will not be of the same mind. But because the emperor is so far away, that it should be
If the meeting is to be a non-binding discussion, and if it is to be based on the approval of both the Electorate and the Princes, then we are right to show ourselves to be friendly and smooth. For that they have indicated to M. Philipps have stated: We certainly take this into account, because they are despondent about the main matter, they are looking for a disgrace, whether the emperor would want to break off the conversation (which he wants to have led out); for the emperor nevertheless does the pope a great mischievousness with this conversation, which he does not like (it would have happened before), and they, the theologians, do not give in, for they may receive in France, Hispania and with others that it is to be hoped that the day will work something good. But, as God wills, ours have held firm and well. And our prayer (that is what we feel) has been heard and continues; it will also bring the matter to a just end, as we have been promised by the mouth that cannot lie. Hiemit dem lieben GOtt befehlt, Amen. Midweek after Exaudi (June 1) 1541.
E. C. F. G.
understated
Joh. Bugenhagen Pommer, D. Martinus Luther, D.
1373: Excerpt from a letter of Cruciger to Bugenhagen, which refers to the subject treated by Luther in No. 1371. May 19, 1541.
This document brings Seckendorf, Ri8t. Lutd., lid. Ill, p. 357 a from the eollectaneia Valent. Lavari, tom. II, p. 448. In the Germanized Seckendorf p. 1985, from which Walch took it. Walch has an inverted superscription and the date is missing.
Newly translated from the Latin.
We have seen your opinion about the patched up formula 1) in the first article. If the formula that Philip wrote, which simply and clearly contained the right opinion, had been accepted, no one could have found fault with it. Now that there was such a dispute about the opinions that the opponents let it be known that they accepted the same one
1) Luther uses in No.1371 the expression: "Rotel".
But if they did not want the formula they presented to be completely rejected, this patchwork could not help but leave a few words that either contained something clumsy or could later be twisted by the subtleties of those. Therefore, we ourselves and the others do not like it very much. But nevertheless, because it still has to be reported publicly, it has been tolerated for the time being, in the hope that if they agreed with our teaching in the other parts, it was considered easy that what was still lacking here could be improved and mended.
1374 Another letter from Luther to the Elector of Saxony, concerning the settlement of religions. June 6, 1544.
The original of this letter is in the 6oä. Lsiäel. at Dresden. Printed in the Leipzig Supplement, No. 174, p. 94; in De Wette, Vol. V, p. 365 and in the Erlangen edition, Vol. 55, p. 314.
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, Margrave of Meissen and Burgrave of Magdeburg, my most gracious lord.
Grace and peace, most illustrious Highborn Prince, most gracious Lord! This hour I have received E. C. F. G.'s letters and correspondence, to which I give my humble answer: that I am also surprised that a message should be sent to me. And although I get strange thoughts from the next writings without that, so it is now on the day when they will send a message to me, that there is nothing else sought so far and still, but our highest and worst 2) Un glimpf, perhaps also finally to excuse the murderers. God the Lord overthrow also Heinzen and Mainzen, who are now the world rulers next to the devil.
Well, in the name of God, let them come. I have not written anything special to the Margrave in response to the book sent to him, except that it would be like Duke George's Re-
2) Walch: "most devoted".
formation, which would be much less to suffer with the papists than with us; but to his own reformation, which is very delicious in the first place, I have answered (as much as I think), I like it well, but the backside would also have to be over with time. Just as none of his preachers wanted to accept it.
Summa, nothing has happened, and it goes as it went with me to Worms, when they also wanted to catch me in words. But Christ passes through. So I will also keep to E. C. F. G.'s advice, because I am ready and 1) almost unhappy that they started so friendly, and yet have hostile everything in mind, and all lies, falsehoods and devil's cunning are there etc. Hiemit dem lieben GOtt befohlen, Amen. Monday in Pentecost [June 6], Iloru XI. 1541.
E. C. F. G.
subservient
Martinus Luther.
1375: Several princes, especially that of Anhalt, sent an impressive advertisement to D. Martin Luther about the comparison of religions. June 10, 1541.
This writing is found in the Wittenberg edition (1859), vol.XII, p.304d; in the Jena (1568) vol.VII, p.442; in the Altenburg, vol.VII, p.482 and in the Leipzig, vol. XXI, p. 405.
Firstly, that the Elector of Brandenburg and Margrave George have sent Prince Johansen of Regensburg, together with the others, to the doctor with credentials and verbal advertising, and have also ordered him to take Prince Georgen, Cathedral Provost 2c, with him, which he could not refuse.
I. After the delivery of the credentials of the most esteemed sovereigns and princes, greetings and gracious offer to the doctor to indicate.
2. Majesty has called for the Imperial Diet out of the most gracious fatherly opinion, namely, on account of the errors in the holy religion, which are to be brought to a Christian settlement, also on account of the Turks, and to the German nation, as the poor fatherland, for peace, tranquility, salvation and comfort.
3. at the request of the most illustrious princes and sovereigns, the imperial majesty has been kindly disposed and diligent. Majesty's kind mind and diligence.
4. and their imperial majesty. Majesty's various people have been ordained.
1) Perhaps: "bereitan".
The command was given to speak Christianly and freely, to seek God's honor and the truth of His divine Word alone.
When the dispute of religion was based on doctrine and external usage, the most important articles of doctrine, namely de justiticatione, and the appendices, were discussed by measure. Of some articles, however, the religion relatives, since one with the Papists still errs, opinion 2) is handed over, which article Capita records in the note, of which the doctor has undoubtedly good report.
Since the doctor, through divine grace and enlightenment, first brought this doctrine to light again, he also requests for all others, highly esteemed sovereigns and princes, with gracious desire, to help promote, 3) that therein Christian, painful means be taken, so that this wholesome doctrine would also be further brought, and less increased; for it is to be hoped, since the doctrine of the main article is further brought, then the other abuses must also fall.
(7) And to fear, if there be no agreement, that much mischief may come of it.
8. that the Turk could not be resisted, with a description of his cruel actions and the lamentation of the poor people whom the Emperor wanted to save and keep in the Christian faith. Maj. would like to save and keep in the Christian faith. And if this did not happen, we would have to worry that he would also undertake to eradicate the Christian religion among us.
(9) If in all this there could not be a finite comparison, that the measure of what is possible should be tolerated, for the sake of love, so that no anger should follow; that nothing should be foreseen for Christian love. That one must be patient with those who have not yet been sufficiently instructed, examples in the Old and New Testaments, which are not necessary to relate. It would also be imperial Majesty's Majesty himself would be unable to do away with all this, and with his own, since it is not taught, even annually.
10 Thus it has been noted at the Imperial Majesty. Majesty, so the measure of the matter is taken, that all public abuses, since it is the duty of the Emperor to do so, are to be abolished. Majesty is to do, are to be abolished; that the Venetians are waiting for this final decision etc. that by this God's word will be spread more etc.
11 And because the doctor has allowed himself to be heard, so that the doctrine is left free and pure and tolerated, and the people have also received communion, patience would again be required in other articles:
2) The Protestants' counter-articles against the Negensburg Interim. See No. 1369.
3) Wittenberger: "verfordern"; "Jenaer: "verfördern".
If the final settlement would not be reached, the compared articles would remain, and the others would be postponed with a comfortable measure.
For if the Diet were to dissolve without any fruit, many people would be frightened, and there would be a disruption of all police forces, even among our schismatics.
13 Finally, they ask that the doctor himself indicate good means and ways, which the mentioned sovereigns and princes want to promote with diligence, so that the disputed articles may be completely cut off, or good measures may be taken. However, they do not seek anything else in this, but that without interruption of divine word and annoyance may well happen, with the request to note such in the best and out of loyal good opinion.
1376. Luther's Answer to Princes John and George of Anhalt on Previous Advertisement. June 12, 1541.
This writing is found in the Wittenberg edition (1559), vol.XII, BI.305K; in the Jena (1568), vol.VII, BI.443; in the Altenburg, vol.VII, p.483.The original of the first draft is printed in Burkhardt's "Dr. Martin Luthers Briefwechsel", p. 385; the same has no date.
1. grace and peace. Most Serene, Highborn Princes, Gracious Lords! As I heard the day before yesterday from E. F. G. the advertisement to me, on account of my most gracious and gracious lords, Mr. Joachim, Elector etc., and Mr. Georgen, Margrave of Brandenburg, cousins etc., and thereupon orally gave my prompt answer in haste: therefore, out of further concern, I have put it in writing in this form, as much as I can keep, and send E. F. G., according to her request, the same herewith in writing:
First of all, that I gladly and with pleasure hear that [it is] Imperial Majesty, our most gracious Lord, means so cordially both with settlement in religion and peace in the realm. Majesty, our most gracious Lord, means so cordially, both with the settlement in religion, and peace in the realm. May God the Lord reign over His Imperial Majesty. Majesty. Heart to His praise and honor, and to the welfare of the Empire, Amen. So I also know
to boast before God and in my conscience that I am also highly inclined to such two things and direct my earnest and 1) poor prayer to them daily; I also cannot doubt that princes and estates in this part are of the same mind, as they abundantly prove not with words but with deeds, for they inflict much on this and tolerate and suffer much more, finally also the murderous fire, and yet sit quietly and 1) do not take revenge.
(3) Secondly, that the four articles should be compared, I would also like to hear; however, I have not seen any of the formulas, except for the one of justification, except for what I have thus heard. But I told E. F. G. the day before yesterday 2) that it is impossible to agree that part with us, and it is also not in the Imperial Majesty's power. Property. For oh it is equal to kais. Majesty is most graciously serious and good, that part is not serious to be reconciled with God and according to the truth. Majesty perhaps turn a nose at it. For if they were serious, they would not leave the other ten articles uncompared, since they know and understand that they are all ten condemned violently and in bona consequentia from the four compared, especially from the article of justification. But they have kept out of all these ten, which most vehemently dispute and condemn the compared four articles; 3) from this I can well understand that it is not that part's earnest that they want to leave their right mind to the same articles.
4 Thus, in the article on Justification, I have found the error that the liberum arbitrium is in it, 4) and the saying of Sl. Pauli is introduced in it, Galat. 5: Fides per dilectionem efficax est, which therefore rhymes with nothing at all. For St. Paul does not say: Fides per charitatem justificat, which they mean (as I must take care), because their opinion is wrong, but so he says: Fides per charitatem operatur, vel efficax est.
1) "and" is missing in the first draft.
2) With Burkhardt here, just as above at the beginning: "yesterday".
3) The following up to the end of this paragraph is missing in Burkhardt.
4) In Burkhardt: "stund" and immediately following: "war" instead of: wird.
Thirdly: Because my most gracious and gracious lords of Brandenburg request of me through E. F. G. that I give advice on how a measure can be taken with such ten articles so that the Diet does not go without fruit. 1) I would be heartily willing to do this if the matters were in such a form that I could advise on them. However, I have not seen all of the ten articles as they are supposed to have been presented by the lower theologians of the other part. But I have seen how they put ours, and they please me and are the truth.
6) Therefore, where Imperial Majesty cannot bring that part to a serious comparison, it has been worked with them in vain. Therefore, if Your Majesty cannot bring that part to a serious comparison, then it has been worked with them in vain; 2)
1) The following up to the end of the paragraph is missing in Burkhardt. Instead, it continues like this: "I have thus said at my discretion, as K. Mt. has said that part" etc.
2) Instead of the following until the end of the document, the first draft contains this: "But if S. K. Mt. wants to have a serious comparison in the four articles for herself, or who wants to keep it with her K. Mt. would write out to hold these four compared articles for the pure Christian doctrine, but leave the other ten in place, so that we tolerate them for our part for the sake of the weak and unintelligent, who accept the first four articles seriously, for a time, until they also hear it preached, and taught *) how they are erroneous and to be left or avoided. For where the first four articles go pure, there the poison would be taken from the ten, and smans would not have to cast away the weak as the unclean children, as St. Paul says: Inürrourn in illäs knseipite, but by the four articles, as a bath, practice daily to wash them in it. Their children may well be unclean, but the bath must be and remain pure, and not be defiled by ten leprous articles, just as Christ tolerated the apostles in many ways, which would have been condemnable, if they had not remained firm in him, let themselves be cleansed and taught daily; and the apostles also suffered the sacrifice and law of Moses, yet abrogated and now harmful, where one alone held to de? Justification üciei.
"However, I do not advise, but rather strongly oppose, that His Holiness should let such tolerances go out as a dogma or decree in His Holiness' writings, but should let it remain a free opus, where one would come to weaknesses or find them. For if it became a dogma, the stiff-necked, spiritual tyrants would want to keep it and defend such articles as right, by an eternal tolerantia, and not let it come to the strong or the weak, as I know of some in the vicinity. For I said yesterday that we want to condemn those who know it well, and still want to hold and defend, and from this the war would be worse.
*) "taught" --- learned.
For even though the first four articles are set up in such a way that we accept them from both parts, in the ten we remain unchanged. Thus, among the ten articles are those that openly and clearly go against the first commandment, so that one can neither argue nor tolerate anything in them.
(7) Nor can I consider that there is any reason that would excuse tolerance against God, since there is no weakness on the part of the authorities, nor on the part of those who assume the offices and ministries of the churches on the other side, but rather a loud and deliberate tyranny. They would never become strong and want to persist in eternal tolerance, and defend such articles as right. But we want to condemn them, as I said to E. F. G. next, because they know their error and still consider it right, and want to defend it. They would also abuse such tolerance in such a way that they would want to keep their people (even if they well reported the right doctrine, and recognized reported pieces for an error with the right reason of the Scriptures, and would become strong) always imprisoned and bound in such articles.
8. although we would otherwise be able to bear with their weak ones, who have not yet heard God's word, in one form for the sake of the sacrament; item, those who, out of weakness, would consider it necessary to tell all their sins in confession, could well bear with patience for a time, until they would also become strong. And they would not be able to become strong if the first four articles were preached to them rightly and clearly on the other part, and especially the article of justification.
unclean children, do not throw them away, as St. Paul says Rom. 14,1: Infirmum in fide suscipite. For children may be unclean, but the bath must be and remain pure, and not be defiled by ten leprous articles; just as Christ tolerated the apostles in many things, which would have been condemned if they had not held fast to him, and had allowed themselves to be cleansed and taught daily.
(10) But if the four articles were not to be pure and taught, nor were such preachers to be set up in the other part as would preach the four articles purely in their preaching, tolerance would become a perpetual hardness among them, as I have touched upon, and their people, being still weak, could never become strong. For, as St. Paul says: Quomodo audient a praedicante, quomodo vero praedicabunt, nisi mittantur etc.. Therefore, no Christian comparison could be made between us.
But if the four articles were allowed to be preached purely, then Imperial Majesty could make a convenient appendix in her letter. Maj. might well make a convenient appendix in her invitation to preach the ten articles, namely: although Her Majesty could not have compared them this time, it is to be hoped that, if the first four were preached purely and admitted by the other part, the comparison of the ten, from the clear report of the four, and their application, would also soon compare itself through the sermon. But if the four articles would not be admitted to be preached purely by the other part, then it would be public that they would have no desire for a righteous comparison: there no tolerance could take place.
I will also inform E. F. G. of this in writing at her request. That is my concern.
However, after the discussion has been unleashed in such a way that what is compared by the Six is to be brought to all estates, I do not know myself to be separated from the estates of this part by this, nor do I want to be separated. E. F. G. I am quite willing and ready. Date June 12, 1541.
1377 D. Mart. Luther's letter to the Elector John Frederick, jointly with Bugenhagen, in which he expresses his opinion about the book presented at the Diet of Regensburg and the declaration of the Protestant theologians about it. June 24, 1541.
The original of this letter is in the 6oü. Lsiüsl. at Dresden. Printed in the Wittenberg edition (1559), vol. XII, p. 309; in the Jena edition (1568), vol. VII, p. 447; in the Altenburg edition, vol. VII, p. 484; in -the Leipzig edition, vol. XXI, p. 409; in the Erlangen edition, vol. 55, p. 319 and in De Wette, vol. V, p. 373.
To the most illustrious, highborn prince and lord, Mr. Johann Friedrich, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia, Margrave of Meissen, Burgrave of Magdeburg, our most gracious lord.
Grace and peace. Most noble, highborn prince, most gracious lord! We have read the book and the answer given to us, and it is exactly the same book that the Margrave sent to me before, and I answered that it was Duke George's and Meissen's Reformation, which can suffer that part as little as we can. 1) What the master sought with it, however, I pay no attention to; what the emperor and the great lords (as the margrave respects them) meant in it, I also let go; everything there is vain falsehood, and light-angelic 2) appearance, God will be too wise for them, amen.
Our people have responded well, and I am especially pleased that the two devils, Satisfaction and Missa, are so well paid for by M. Philippo. God, who began it without our strength and understanding, will lead it out, as he knows.
That of the patriarchs is a speech of the snow (as one says) which fell before the year. It has never really come to a head. For the Saracens came early over Alexandria, Jerusalem and Antioch; so the pope also did not like it, and is therefore in the
1) See No. 1374.
2) In the original: "liecht englischer", which De Wette wrongly resolved by: "leicht englischer"; the Erlanger reprinted this, although the old editions have the correct reading.
684 Erl. 55.3S0-3SS. Section 3: Colloquium at Regensburg. No. 1377 s. W. XVII. 854-856. 685
books, much less now something 1) will come of it. Christ our dear Lord keep E. C. F. G. and help the cause to a blessed end, Amen. On St. John's Day [June 24] 1541.
E. C. F. G.
Martin Luther and Johannes Bugenhagen, pastor. 2)
1378 D. Mart. Luther's letter to Elector John Frederick of Saxony stating that the compared articles should not be accepted. June 29, 1541.
This letter is found in des Flacius deutscher Briefsammtung, No. 6; the beginning is added there at the back. Printed in the Wittenberg edition (1559), vol. XII, p. 308 d; in the Jena edition (1568), vol. VII, p. 447 d; in the Altenburg edition, vol. VII, p. 484; in the Leipzig edition, vol. XXI, p. 409; in the Erlangen edition, vol. 55, p. 321 and in De Wette, vol. V, p. 376.
1. grace and peace in Christ. Most Serene, Most Reverend Prince, Most Gracious Lord! As I said in the beginning, and still say, experience also proves that the comparison made in religion is a pure Mainzian and Papal deception; for it is impossible to compare Christ with the serpent, and nothing is sought in it but our displeasure. I would not like to see our doctrine well discussed, purified and recognized, as happened at Augsburg.
2) That E. C. F. G. now request our opinion of the four compared articles, we ask beforehand that E. C. F. G. demand M. Philippus and D. Caspar Creuzigern home again after they have worked out and the matter has now reached the princes on both sides. For my opinion, if it should arrive before they were gone, it would become burdensome for them. For there is the devil, Mainz and Heinz at home. E. C. F. G. will also know the ways to leave,
1) In the old editions: "ichts" instead of: "something". De bet offers: "wird nu mehr nichts", which the Erlangen edition reprinted.
2) The entire letter, even Bugenhagen's signature, is in Luther's hand.
that are safe for them. That is where God helps! I am careful for them.
3rd Most Gracious Lord! If the Emperor, or (whether I exclude the Emperor's person) those who are doing it for his sake, were serious about making a concordia or settlement, it would have to be done with God or in God's name. That is so much said in German, they would first have to reconcile with God, publicly confess that they have done too much for the cause so far, that the Pope has seduced so many 100,000 souls in 600 years, and that the Emperor has burned, drowned, murdered etc. so many pious people in these 20 years, or ever let it happen according to his edict.
Dear Lord God! even if we would like to or could compare ourselves with them in this, the judge above will not allow it; "the blood of Habel will not let it go that way"; or, if we agree to it, they would like to condemn us as well. I will keep silent about the fact that E. C. F. G. as a prince of the empire, together with his relatives, is condemned and not yet absolved, but punished by fire, by assassin burners, and not yet reconciled, or at least not pacified. Although they would also be obliged to do so (if it were serious), to take away from E. C. F. G. the disgrace that they have condemned and burned E. C. F. G. as an illustrious personam, that is, of the highest rank, as a heretic, since they may not bring up a trial, as is also due in secular law 3).
Accordingly (if it pleased C.F.G.), our opinion would be that C.F.G. sends the Confessio and Apologia, and lets the decreed councils (as they have done so far without that) present them and indicate that there may not be deviated from with a good conscience; otherwise, one would gladly be obedient in secular matters with life and property, as has been done so far. Such a proposition hurts them, just as the proposition of Zwinglio in Marburg, "Hoc est corpus meum," hurt that I would not let go of it. For the devil seeks to draw us away to other thoughts.
3) Jenaer: "gebürt"; Wittenberger: "gekört"; DeWette (and after him the Erlanger): "gehört".
6 Secondly, if they were serious, their theologians would also have to do God the honor and confess that they have not taught so far as they would like to be seen now. For there are their books in heaps, by which they are convinced that their theology is thus done in articulo justificationis, that there are two kinds of gratiae: gratia gratis data and gratia gratum faciens. Gratiam gratis datam they call all other gifts, also fidem infusam, which we now call fidem justificantem (and so they learn to speak of us); but gratiam gratum facientem, that is, justificationem, they call charitatem. They cannot deny this.
If they do not revoke the piece (which is so obvious), but creep behind it, and want to adorn themselves per fidem efficacem, per charitatem and liberum arbitrium, then it is certain that they are dealing with vain lies and Mainzian antics. Therefore, the best thing is for E. C. F. G. to hold up the Confessio and stick to it. For against the same, such a discussion has begun at Hagenau, continued a little at Worms, and is supposed to continue at Regensburg.
8 However, at E. C. F. G.'s request, we also want to trade the four compared articles. Although I do not know how they are all compared. For we see from M. Philip's writings how fiercely it was disputed, and he held his ground; yet so moderately that he would have gladly pushed the displeasure away. And if it pleased E. C. F.G., I think it should not hurt that the Pomerani and my name would be displayed, as they would also have cause to speak here, so that E. C. F. G. would not be weighed down, as if they alone were stiff-necked before all of us. Hiemit dem lieben GOtt befehlt. Mittwochen Petri und Pauli [29 June] Anno 1541.
1379 Another letter from D. M. Luther to the Elector of Saxony, Johann Friedrich, about the printing of the book handed over for religious comparison. August 4, 1541.
The original of this letter is in the Weimar Archives, Reg. N, toi. 109, No. 42. Printed in the Leipzig Supplement, No. 178, p. 96; in the Erlanger, Vol. 55, p. 328 and in De Wette, Vol. V, p. 388,
To the most illustrious, highborn Prince 'lind Herr, Herr Johanns Friedrich, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia, Margrave of Meissen, and Burgrave of Magdeburg. The most gracious Lord, the Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia, Margrave of Meissen, and Burgrave of Magdeburg.
Grace and peace. Most Serene, Highborn Prince, Most Gracious Lord! What E. C. F. G> wrote to me about the book that is now in print, I have understood it well; and it was not my opinion that it should go out without a good, and, as I considered, without an unwashed preface, almost on the stroke of a pen: whether the masters of the book of their conceit meant the thing well, yet the devil was so poisonously wicked that rode them that no more harmful writing sint of the beginning of our Gospel was set against us and performed, and God specially and miraculously provided that at the Imperial Diet that the papists did not accept it. However, because M. Philipps is on his way home, it should be left until then; for it is from his and D. Caspar's council that it is to be printed, and the printer has also accepted it on the advice of my preface 1). And although I have been careful not to make a scholia in the process, I will nevertheless (if God lets me live) continue to pepper it with scholia, as much as the devil deserves, as much as I always can. Hiemit dem lieben GOtt befehlt, Amen. Thursday after Vincula Petri [Aug. 4] 1541.
E. C. F. G.
subservient
Mart. Lutherus.
1380. Majesty has handed over the act of discussion to the Estates for deliberation. Bor the 2nd of July 1541.
The three following documents are found in Bucer's aota ooIloHu. Ratisbon, and in German in Hortleder, torn. I, lid. I, oap. 37, p. 253. The time determination results from the date of the following number.
I. The Roman Imperial Maj. Maj., our most gracious Lord, puts in no doubt that Princes, Princes
1) Luther did not get to write the preface; Melanchthon wrote it (De Wette).
and Estates, and of the absent embassies and envoys, still bear in fresh memory what their Imperial Maj. in the beginning of this present Imperial Diet, and in their first proposition, and for what reasons the same was undertaken; also how subsequently, with their, the Estates', consent in the disputed religious matters, as the main points of this imperial action, some learned persons from among them, the Estates on both sides, would be ordered to take the disputed articles before their hands, to consider, to consider and to deliberate how they might be brought into a Christian settlement.
II. and what they would thus do among themselves, yet in an intangible way, and only by way of report, that they should then again bring and have brought to Imperial Majesty, also to Electors, Princes and Common Estates. Majesty, as well as princes, princes and common estates, to decide on it all the better, and also to communicate with papal sanctity legates, by virtue of the Hagenau farewell.
III. In order that the same appointed collocutors may have a form and way to proceed in such their discussion, Her Imperial Majesty has had a written concept compiled by some learned and God-fearing persons, as has been reported to Her Majesty, and has handed it to Her Majesty, also indicating therein the way and means by which, in her opinion, such disputed articles may be united, sent to them, the collocutors, with orders to take the same report before hand in the presence of Her Majesty's assigned presidents and hearers. and hearers, to read out from one article to the other, and what they would find useful and acceptable for settlement therein, and to record the same; but what they would not accept, to correct and improve the same, and after all this has been done, then to report it in writing to Her Majesty.
IV. The said Collocutors would have obediently complied with the same, and would have applied all possible diligence, and also worked so much in it, that the same disputed articles would have been united in quite a good number, and not the least, yet at their Imperial Majesty's and the Estates' pleasure. As far as the remaining articles were concerned, which still remained unsettled, the Protesting Collocutors had handed over their concerns and opinions in particular.
V. Now subsequently the aforementioned collocutors on both sides would have had the indicated report, outside of that which they with common council unanimously corrected and improved therein, copied, and together with the touched unmissable
They have submitted the report handed over to their Majesty, with the indication that they have by all means compared the same report, outside of the articles mentioned, for their persons, but otherwise without prejudice, in the submissive hope that their Imperial Majesty, together with the princes, princes and common estates, would know how to find a way and means to also compare the remaining articles with the granting of the Almighty, and have thereupon graciously asked their Majesty to accept such their diligence and work. and thereupon have graciously requested Her Majesty to graciously accept their dedicated diligence, effort and work.
VI. which document, together with the enclosed articles, Her Imperial Majesty the Electors and Princes and Estates have handed over. Maj. the Electors, Princes and Estates have handed over here.
VII. VII. And since it has always been and still is her Majesty's desire to promote this cause primarily to praise and honor God the Almighty, and to common Christendom, and first of all to the Holy Roman Empire of the German Nation, for good peace, tranquility and unity. Kingdom of the German Nation to good peace, tranquility and unity, so that the sacred discord of religion may be put to rest, and peace and unity preserved, and all harm that may arise from it may be prevented.
VIII. Majesty's kind, gracious and diligent request and desire that Princes, Princes and Estates, by virtue of the first proposition suggested by Her Majesty, show and prove themselves herein no less than Her Majesty as Christian Princes, Princes and Estates, and wish to have such writings diligently examined, deliberated and considered in the most beneficial manner, and furthermore to have Her Majesty's and also to inform them of the other half, which are still uncompared, what they will consider and find good and advisable according to the occasion and necessity of the matter.
IX. In order that further mischief and harm may occur, how and in what way to proceed, so that the burdensome abuses, which have occurred everywhere in the ecclesiastical and secular classes, may again be stopped, and brought into a Christian reformation and improvement, as then such a high necessity also requires, and so that princes, princes and estates may now soon undertake such, diligently consider it, and faithfully communicate their legitimate concerns to Her Majesty. Her Majesty's concern, as Her Majesty has no doubt that they are quite willing to do without it.
X. Thus, Her Majesty will again, as before, not allow anything to be lost on her, nor to spare any effort, diligence or work, so that everything will be promoted and brought to a good end.
and Her Majesty is undoubtedly confident that the Papal Holiness' legate will also be inclined to do everything that will be required of him.
1381 First answer of the princes, princes and estates about the above imperial speech and action of the conversation. Delivered July 2, 1541.
See the previous number. In Oorp. Usk., vol. IV, 455.
After the Roman Imperial Maj. Our most gracious Lord, the Roman Emperor, has graciously ordered the Princes, Princes and Estates to open and to receive the writs, which the ordered colloquents, at the home of the common Estates, have graciously named by their Imperial Majesty, for the settlement of the disputed religion, but without obligation. Majesty, for the settlement of the disputed religion, but without obligation and without prejudice, with the gracious request to inspect such action and to indicate to Her Majesty their submissive, faithful good opinion, as such has been planned by reason of Her Majesty on several occasions. The Electors and the absent embassies have given as much thought as possible to this highly important transaction, which concerns the glory and honor of the Almighty, as well as the salvation and common welfare of the German nation, and have considered it useful and good for the advancement of the cause and the prevention of all proliferation:
That the Imperial Maj. Maj. of the aforementioned six Colloquents, and that Her Majesty, as Advocate and Protector of the Christian Church, is humbly requested and requested that Her Imperial Majesty, in addition to the Papal Legate of such of the six Colloquents, will graciously inspect the writings of the six Colloquents, according to Hagenau's farewell. Maj., in addition to and together with the papal legate, would graciously inspect and communicate such of the six decreed colloquies, in accordance with the Hagenau Departure, and especially examine with all diligence the points on which the decreed colloquies, though non-binding, have agreed, to see if there is anything in them, in sentences or words, that would be detrimental to the holy teachers and the praiseworthy use of the common Christian church. The church is to change, improve and abolish this and any other abuses that may be found in the church. Where a little explanation of some of the points or opinions that have been made too obscure is also necessary, these should be added, and they should resolve and decide on them, and how they will resolve on them, so that they can reach the common estates in the most beneficial way.
Her Majesty's first proposition is to compare them humbly.
And that, in addition, the Imperial Majesty wants to take a gracious approach. Majesty will be graciously minded to enable the protesters to be guided to Christian, reasonable measures in the remaining points in dispute; or, if such would not take place among them, then to bring them to reasonable discussion by means of a General Council, or, if this cannot be obtained, by a National Assembly, in an orderly manner, so that the German nation may finally come to Christian unity, and peace and tranquility may be preserved in the Holy Empire.
1382: Der kaiserl. Majesty's Reply to the Princes, Princes and Estates. Given
July 7, 1541.
See No. 1380. in 6orp. Usk, vol. IV, 465.
The Roman Imperial Maj. Maj. etc. has heard the answer of the princes, princes and estates, and of the absent embassies and envoys, concerning the religious matters and the book, which has been delivered to them, and a copy of which has been communicated and given; and would have liked to see in particular, and has also been of the gracious final confidence and hope, that because the common estates have now had a good time in hand to move and examine the reported book, they would have indicated to her Maj. and opinion more thoroughly and explicitly; but since they finally remain and persevere from such an answer given to Her Majesty, so that no deficiency may appear to Her Majesty, nor anything be omitted that is due to Her Majesty in this case, and may be feasible: therefore Her Majesty grants the matters to the papal sanctuary, to have the matter referred to Papal Legate, and to communicate it to him, and to hear his opinion thereon.
In addition, it is her Majesty's most gracious intention and request that the remaining time of this Imperial Diet, which has now lasted several months, be used fruitfully as much as possible and not be wasted in vain, so that princes, Princes and Estates will meanwhile consider ways and means which they consider good and compatible for the promotion and preservation of common peace and justice in the Holy Roman Empire, and will faithfully inform Her Majesty of their legitimate concerns, so that this point, which is almost one of the most important and necessary, may be resolved.
The most important thing is that one of the reasons for which this Imperial Diet was held and scheduled, and which was most sought and desired by the common estates themselves, should be taken in hand, discussed and settled.
1383 The reply drawn up by Philipp Melanchthon on behalf of the protesting princes and estates and handed over to Imperial Majesty on July 12, 1541. Majesty on July 12, 1541, in which they set forth their opinion of the articles compared and not compared in the Colloquio.
This document is found in Bucer l. e. x. 41 and in Hortleder, p. 257. In Corp. Ref., vol. IV, 491 German in another version with the heading: "Antwort der Stände der Augsburgischen Confession vom Buch, kaiserl. Majestät gegeben am 12. Tag Julii." Latin, same, in two redactions, a shorter one, Col. 476, and a longer one, Col. 479, both stating that the answer was handed over to the emperor on l2. July. Walch has the latter; in the caption: "den 23. Juli".
1 Most invincible Emperor, most gracious Lord! We have read the book, which is intended to moderate or compare the contentious articles and divisions of the churches, and have listened to the further reports and relations of those who have been appointed by our part to talk to us, and have understood what they have accepted and approved in the book and otherwise, and what they have not. And do not doubt that Your Imperial Majesty has graciously approved this book. We do not doubt that Your Imperial Majesty has given this book in your gracious and fatherly opinion, so that we may note that those who have made such a book have sought moderation and correction of some abuses, and where those on the contrary would show themselves to be just, access to settlement would already have been made. Therefore, we thank Your Imperial Majesty most humbly. Majesty that she is thus inclined and willing to put an end to the chips and grievances of the Church, as well as those of the Church of Christ, through the conversation of learned people and peaceful ways, and we pray to God that He will allow Your Imperial Majesty to resolve these grievances in this way. Majesty to direct these affairs in such a way that the truth and wholesome doctrine of the Church of Christ will be brought to light and explained more clearly.
(2) And the accident of this time is to be regretted, that not all abuses and shavings may have been dispelled and compared; which perhaps comes from the fact that it is difficult to put an end to old abuses immediately, which some protect because they have lasted so long and have a great reputation, some for other reasons. For this cannot be denied, that from many years many abuses have been broken down in the church, and that
The pure doctrine of the Gospel has been somewhat obscured and mixed, partly through ignorance on the part of those who have led the teaching office in the church, for the time has been without good art and doctrine and even the princes and rulers have never paid attention to the doctrine and proper care of the churches, partly that the superstitious abuses have also been profitable.
Now, because these errors and deficiencies have been confirmed by longevity, they have long since been given the title of old church customs and habits. But because, with such stupidity of the human mind, false conceits and opinions creep in very easily, and people's lives and deeds are always inclined and fall down without this: so in the church the testimonies of long usage and customs should be held much lower than the Word of God, which God therefore wants to shine like a spark in the human darknesses, so that we are not led away from it by false talk and evil customs and habits. Now, however, we know very well that it is very difficult to correct evil habits; nevertheless, since Your Imperial Majesty is graciously pleased with the way things are done, it is not necessary for us to do so. Majesty graciously requires that we inform her of our good intentions concerning the book, we first of all testify that we also heartily desire conciliation and unity, how the same may be found and arranged in addition to our receiving the truth and light of the Holy Gospel. So do not doubt us that Your Imperial Majesty, according to her godliness, is the best. Maj., according to her godliness and right imperial virtues, wants the truth in this matter to be seen in the most favorable light, which then shall shine brightly in the church.
(4) We have considered the articles that are compared, which are: Of original sin, of righteousness, of church discipline, and several other things; and although some omissions in these articles require further explanation, which we shall indicate later, yet, if one wishes to be upright and of an honorable and reasonable mind in the matter, and the omissions in which there may still be some deficiency are explained, we do not know how to punish the opinion and knowledge of the authors. However, we would very much like the sound, pure doctrine of the grace of Christ and the righteousness of faith to be spread in the church. Therefore, because this doctrine is somewhat briefly stated in the article in the book, a more extensive explanation of this article, if one wishes to faithfully counsel and help the salvation of souls and Christian unity, must be added, so that brevity does not give rise to doubt or new disputes. For we ver-
These articles are of the same understanding as these doctrines are set forth in our Confession and Apologia; we also did not want to entangle anything, because it may be neither godly nor beneficial to the church to proceed with confused and doubtful articles, which the opposing party would like to draw into misunderstanding and repugnant opinions, just as one can use the wide sandals on both feet. Therefore, we have exercised diligence as much as possible, so that our opinion may be clearly and actually understood, which, as we also do not doubt, is the right common and unanimous understanding and belief of the general church. And if a settlement should be concluded, we ask that the articles of these so important matters be further explained and expounded, which also the collocutors of the other part, the venerable gentlemen Julius Pflug and D. Joh. Gropper, as we have heard, have requested.
(5) Besides these, there are some abuses and shavings in the book that have not yet been dispelled, of which ours have given articles of their own that are true of themselves, and also more reasonable and milder in measure; therefore we are of good hope that they will also do enough to the contrary; for as we never doubt, when these same of our articles are brought to light, all who are of sound mind will recognize that they all do unreasonably who reject them. For although the book, out of eagerness to direct the matter toward tolerable moderation, pretends to be somewhat more lenient in these articles, nor, because the great abuses are in view, does necessity require that the church be reminded of these things somewhat more thoroughly, and report them; but let God be our witness that we also all love moderation, and have sought it; but the churches are much concerned about what is set and held for the goal and mark of such moderation.
(6) Often not only princes and bourgeois people, but also ordinary teachers of the churches have sought such moderation out of human understanding, which has somewhat led the minds away from the pure teaching of the Holy Gospel, from the true invocation of God. How many are those who have let themselves think that St. Augustine disputes too harshly about the grace of God! From this, those who have written about the master, who have collected the old teachers' sentences and opinions, have sought all kinds of means, ways, and moderation, and have given such, which do not necessarily defend the errors of Pelagii, but still obscure the doctrine of grace. How many are those who think that St. Paul himself speaks too harshly of the faith that makes righteous! Therefore
For this reason, human reasoning has led to the search for a number of innocent interpretations, but these have overwhelmed and corrupted the true preaching of the Gospel and the consolation of consciences. So often and clearly does the heavenly preaching cry out that there is only one satisfaction for sin, the death of the Son of God: nor have the aforementioned scribes invented a moderation over the master who compiled the old sayings and opinions, so that the false services have been preserved. It is quite a beautiful and lovely thing, good order and difference of the rulers. By such pretenses, however, the popes have gained and fortified royal rule over them, which Christ has forbidden them.
(7) Therefore, although moderation has its praise in all things and actions, as it is very wisely said that all arts and virtues strive to achieve and establish moderation and mediocrity in all things, yet in the church the word of God, and not human wisdom, must be the rule of all moderation; as St. Paul warns that we should be careful not to be seduced by the beautiful and prudent pretense of human wisdom. Our people have also moderated the disputed articles, but according to the rule of the divine word and according to the certain and proven testimonies of the apostolic churches. Therefore, we recognize that the articles mentioned by the authors of the colloquy are true and correct. Therefore, we do not know how to deviate from them, and we ask the Imperial Majesty to accept them. Majesty that she will graciously understand and accept our answer regarding these articles.
8 For first of all, when one acts for the glory of God and the light of the Gospel, one must not confirm false services nor opinions that would obscure the Gospel. But how many abuses are confirmed when one adopts the opinion of the book of invocation of the saints and other services, done without the word of God!
(9) Secondly, since our own consciences and those of our churches are taught and convinced of these matters, as stated and known in the articles handed down, by the true testimonies of Scripture and the unanimous understanding of the apostolic churches, it does not behoove us to recognize or accept anything contrary to our good conscience.
10) Thirdly, these things concern the whole general church; where we should now consider some of the abuses that we have mentioned before from the Word of God.
If we were to be respected and approved by the people who had been touched and punished, our testimony would be held up to godly consciences who held these things to be true, and also to their descendants, so that errors would be confirmed in some, and persecution of the truth in others, which would protect the errors.
(11) What cords would be thrown to the churches only in that where we confessed that one would not want to punish any error of the churches! There is a declaration by Pope Clement, which begins: Pastoralis, recognized in the Concilio of Vienna [Vienne], held in Gaul, in which the pope claims that he is a rightful lord of the Roman Empire, and that the property of Christ has been handed over to him. But how evil and unjust this speech is, everyone can see. For according to this, the popes and bishops burden themselves more with royal government than with the pastoral care and provision of the churches, which has resulted in noticeable mischief.
12 What shall we say? How many good consciences, who held our former doctrine in the churches of our countries, cities, and even in homes, would be grievously injured, if we were to accept in these matters anything other than what is confessed in the articles handed down! How many godly people would punish us with the speech of Paul: "Why do you lead us from the grace of Christ to another doctrine? because we would be considered to be counterfeiting the pure doctrine of the Gospel.
These causes move us and keep us from knowing how to change our judgment of the articles that have been punished, but we feel obliged to remain steadfast in the same, as it is stated in the articles that our authors have handed over, but we ask ourselves to state the reason and cause of this opinion of ours, and also to explain further the articles that ours have handed over, which contain great and necessary doctrines. These matters concern the glory of God and the light of the holy gospel, the common need of the churches, and the salvation of souls, as is done in our and other churches. Since our consciences are afflicted with right understanding and judgment in such great and important matters, we ask the Imperial Majesty to be merciful to us. Majesty most humbly that she will graciously allow this simple excuse of ours, and spare so many churches that have been redeemed by the blood of the Son of God and sanctified by the Holy Spirit, and prepared for honorable and godly discipline, and that she will not give credence to our apostolate.
We are not opposed to those who revile and blaspheme our churches with all kinds of false accusations. And so that no one may be in doubt as to what doctrine is taught in our churches of all things, we testify to ourselves once again that we adhere to and comply with the confession which we delivered to the imperial majesty at Augsburg and the apology which was subsequently added to it. And do not doubt that this is the right unanimous doctrine of the general church of Christ, which is presented in the writings of the prophets and apostles, which also has clear and firm testimonies of the apostolic churches and the learned fathers. In this faith and knowledge of Christ, we want to call upon and praise God, our Holy Father, by means of His grace, along with His universal Church; and we offer ourselves, as we have often testified, to account for and explain all the teaching that is conducted in our churches, as often as this may be necessary. So much for the incomparable articles and our doctrine in general.
14. but when we considered the compared articles with our preachers who are here, we commanded them to record some explanations, which we trust the prudent and godly will not unwillingly accept, for these explanations do not raise any new questions, but are only explanations of the compared and generally approved articles, which will be useful to the churches everywhere, and are also necessary for us to make our minds clearer.
What is further to be noted or omitted in the compared articles.
15. We know well that nothing can be said so clearly and plainly that it can be turned and perverted with pointed speech other than it is spoken; therefore we want to interpret and recognize everything here simply and faithfully, and to interpret and understand much that is spoken somewhat more briefly or darkly than the depth and importance of the matter demand; But where something has a dangerous ambiguity, namely in the doctrine of the church, it is not only honest and honorable, but also godly, that one should give a good understanding explanation of it.
16 In the article on free will, a short note is added in the margin about the obedience that has been started, because it is commonly said that the newborn human being in this life should do enough for God's law. Now, however, it is necessary that this teaching be preserved in the church, and that it be well and truly recognized that in this life and in this destructiveness of our nature, even the newborn do not obey the law of God.
but are righteous, that is, pleasing to God through faith for Christ's sake, who is our mediator with God. And therefore it would not only be useful that the reported statement, attached in the margin, be accepted, but also that it be expressly added in the appropriate place that even the newborn man is not sufficient to the law of God. 1)
(17) Further, it would be well that the false poems which have gone forth in the church, concerning the merit which some have ascribed to works done apart from the grace of Christ and faith, which the Lord should not requite out of duty or charge, but out of some equity and prosperity of his grace, should be touched and punished. For by this poem the doctrine of justifying faith, and pardon of sin out of pure grace for Christ's sake, has been suppressed. For although God demands that discipline be practiced even by those who have not yet been born again, and punishes the violation of discipline and disobedience with temporal and eternal punishments, it should not be held that discipline in those who have not yet been born again merits forgiveness of sins, if only according to the equity and prosperity of divine bounty, and not from duty and obligation; because it is obvious that the mind, if not yet born again, either despises God through carnal certainty, or is assailed by the judgment of the law and the terror of divine judgment, and murmurs against Him, and only then begins to love God, if it is raised to God through faith, and accepts the forgiveness of sins, given to it for the sake of Christ. Thus the mind begins to love God first. For this reason, the younger monks should reject dreams that suggest that those who are not yet born again may love God and fulfill the commandments, as far as the work on Himself is concerned. We also consider that this opinion and false doctrine is punished in the book, and have therefore wanted to recover this here, so that one may actually know how we understand the book.
18) In the article of original sin, where it is said 2) that the matter of original sin, that is, evil desire, remains a heavy addiction and weakness etc., these words should be added: "and an infirmity that is contrary to the law of God"; as it was compared to it at Worms.
19. neither does the book want this infirmity and matter of original sin to be a
1) See Col. 587 et seq.
2) See above, Col. 592.
The book also confesses that it is a grave reluctance against the law of God, which appears in the constant shortcomings and lack of believers, whose minds are never fervent enough in the love of God; the fear of God is always weak in them, and faith stupid. etc. The book also confesses sufficiently that this addiction constantly brings evil fruit, the forgiveness of which we must ask of God through faith, for Christ's sake, and receive, and resist these evil inclinations through the Spirit of Christ without ceasing.
(20) In the article on justification, where it is said: 3) "through strong faith," we have heard that some have taken this to mean that through strong faith we are to have a working faith, and then that the doctrine of justification is to be understood as meaning that a man is justified by faith together with works. For some of the other common sayings are that the apostle Paul, when he says that we are made righteous by faith, should be understood as if he meant to say: by faith we are prepared for righteousness, that is, for love, by which only then we become pleasing to God and righteous before Him, and not by faith for the sake of Christ. Now if this article should be so falsified and perverted, we must of necessity contradict it. For since ours have said that it is by living or strong faith that we become godly and blessed, they have meant to make it clear that they do not speak of a faith that is a mere knowledge of history, which even the ungodly have, but of such a faith as is a confidence which takes hold of the mercy of God, promised to us for Christ's sake, and straightens the troubled conscience. In such an opinion, ours spoke of the power of faith, by which faith in itself is a burning movement of the Holy Spirit, comforting, relying on Christ, and making alive, as the following description of faith in the book, in this article of Justification, declares, and the prophet says: "The righteous lives by his faith." Therefore, so that the ambiguity does not bring new quarrels, either this explanation will have to be added, or the word efficax, vigorously, will have to be replaced.
21. but that we are a little more careful of the place, moves us that in this city also
3) See Col. 595 above, where, by the way, it says: "through living and active faith".
After the discussion, some propositions went out that publicly condemn our doctrine of righteousness, which is undoubtedly the true preaching of the Gospel, and against it they spout the common saying that we become pleasing to God only through love. But what is this but to say that man is pleasing to God not for the sake of Christ but for the sake of our virtue or works? In addition, these same propositions give rise to other errors that are contrary to the holy gospel. Now, if much of the other part wanted to shield the false arguments, what hope could there be to keep peace and unanimity?
In the other part of the article on Justification, the doctrine of good works 1) will be explained further. For since sins remain in the saints as long as they live, as is also stated in the Book of Justification, and since it should be clearly taught that the newborn never do enough for the Law of God in this life, the godly minds always ask how they can please God if they still have sin and do not do enough for the Law of God. This question exercises the pious mind without ceasing; as we see that this question is diligently pursued by the teachers of the churches, as Basilio, Hieronymo, Augustino, Bernhard, and others. Therefore the pride and hypocrisy is to be punished, which does not recognize the doctrine of faith in Christ, and pleases itself, and thinks that its own purity and perfection is the payment for eternal life, when the Psalm says, "Before thee no man that liveth shall be justified," and, "Where thou wilt take heed to sin, who, O Lord, can abide before thee?" Item: "Unto thee only have I sinned, that thou mightest be justified in thy words, and be found pure when thou art judged."
(23) Again, let the godly be comforted, that they may surely keep this with them: First, that they please God through faith for Christ's sake, and not because they do enough for the law. Secondly, that God may then also please him with this obedience of theirs, which necessarily follows faith, if they recognize their imperfection with pain, and yet believe that their obedience pleases God for the sake of Christ, our chief priest, and through him is brought before the Father as a spiritual sacrifice, as Peter says: "Offer spiritual sacrifices, acceptable to God through Jesus Christ. They should also be confident that eternal life will certainly be granted to them.
1) See above Col. 597.
not because they have satisfied the law, but for Christ's sake, because they have been justified by faith and have become heirs of God, for thus says the Lord: "This is the will of the Father, that whoever believes in the Son shall have eternal life.
(24) Furthermore, since sins remain in the saints in this life, it is necessary to add the distinction of sins that are rejected from the grace of God and deprived of the Holy Spirit, and those that are not. This is to be added for many and great reasons. For first of all, the godly learn from this that faith in Christ does not mean an empty, mere knowledge of doctrine, but a reassurance of God's mercy, promised to us for the sake of Christ, the Son of God; which reassurance may not stand with an evil conscience. Secondly, they learn from this that those who continue to fall into sin against their conscience may not call upon God properly, because one cannot call upon God in any other way than by trusting in the mediator Christ. Third, they learn that neither this faith and comfort, nor the Holy Spirit may be in those who sin against their conscience. This opinion of ours, that such a declaration is made in the book in the compared articles, we respect, will also be mentioned by the other part to the gentlemen collocutors, and will please all understanding godly men.
(25) In the title of the sign of the church of the Word in the second paragraph, which begins: 2) "For this great house has the promise of the presence of God and of the Holy Spirit, our collocutors have added a note in the margin in which they request that these words, "this great house," be interpreted and put in a bad light: "for this one," namely the church of the blessed, which is described above, has this promise etc. For ours alone have granted that this promise of the presence of the Holy Spirit belongs and is proper only to the godly and elect, and not to the ungodly multitude to whom the predictions in Scripture belong. For this reason we also request that the words mentioned, "this great house," be omitted; for the argument cannot ever be confirmed that the ungodly multitude should not err, since the church has the promise of the Holy Spirit, who never leaves it. Paul says: "They are not all Israel who are of Israel." Therefore, it would also be more appropriate and more appropriate, since the church in the beginning of this article be-
2) See Col. 600 above.
It is written that it is an assembly of the good and the bad, that it is set: The visible church etc.
26) But that this article, in the first part in the 5th and 6th paragraphs 1) condemns those who depart from the church: there the article speaks of those who are right, but of those who teach rightly, from whom also, as we confess, no one should depart or separate. Here, however, the opposite is also to be added, that one should properly depart from and separate oneself from those who protect false doctrine and kill innocent people for the sake of confessing ungodly doctrine, of whom Paul says, "Whoever brings another gospel, let him be banished." As this is also taught in the example given in the book, 2) in the 3rd paragraph of the title of the Sign of the Word. For Elijah, and those who heard him, were set apart from the service of Baal, as the text clearly testifies, therefore they were set apart from the assembly of the priests of Ahab. This, we observe, no scholars will deny, and it is therefore necessary for us to report it, so that we do not condemn our churches, which are accused of secession and unjust separation, without cause, which are undoubtedly true members of the general church of God, because in them the teaching of the pure gospel shines, through which the Holy Spirit is powerful, and God the Father of our Lord Jesus is called upon in true faith.
(27) We do not have such insensitive and iron minds that we should not be moved and moved to the heart, both by such grave and abominable shame, that we are reproached for apostasy and division of the church, and then also this appearance of division, which is before our eyes, and the concern of great evil, and all the evil that results from this discord. Truly, we would gladly purchase a true godly concord with our deaths, and for this reason we have so often offered ourselves for a fair recognition and true settlement; but our churches have been driven away and excluded from the other people of Christian name by the unjust condemnation of the pope, and consequently by the harsh persecution of the other bishops. How many of our people have been destroyed for the sake of this doctrine! From this it is easy to see where the separation came from and who is to be blamed for it.
28. it condemns the book also at the 6th paragraph of the title of the church and its zei-
1) See above Col. 599.
2) See above Col. 600 f.
3) those who separate the bond of love. This bond, however, we understand, is obedience to the ministry of evangelical doctrine, the administration of the sacraments, and the discipline and banishment commanded in the Gospel, and we ourselves also hold that one should render obedience to the true ministry. The book, however, lets itself be heard in the title of the order of the church government, 4) as if it wanted to understand this volume of the obedience of human statutes, whereas our authors have entered an article of their own, because our churches have had godly and important causes to change some human statutes, to which superstition has been attached, because in the church this doctrine must go freely and be recognized: "You serve me in vain with human commandments.
(29) Moreover, it is also evident who break the bond of love. The pope and some bishops murder our people and incite the princes' minds against us, yet they boast that they hold the bond of love and complain about us that we are breaking it, because we are letting go of some unjust human statutes, even though this is a work of love, keeping a fair measure in human statutes.
30 In the title of repentance after the fall we like everything else, but because in the 7th paragraph [paragraph] of the same article there is also information about confession and atonement. Since in the seventh paragraph of the same article (5) there is also a report on confession and atonement, of which our own articles have been introduced hereafter, it was not proper for us to ignore this here as if we were confirming the common refinement of confession and atonement; therefore, as far as these two things are concerned, we want to refer to the same articles of our authors. The killing of the old Adam through true repentance is also a work of the Holy Spirit, in true and great trial and suffering, so that I may see the true church struggling in the autumn, in constant danger of life. But the narration of sins and atonement, imposed by men, are external customs, invented by men, to which many abuses have been added. In the same place, Paul also uses 2 Corinthians 7 to adorn atonement, although Paul there speaks of ordinary penance, instituted in the Gospel, that is, of the ban, which has nothing to do with the new satisfaction and atonements.
In the title of the Sacrament, in the 3rd paragraph, the book rightly says, 6) that through the
3) See above Col. 599.
4) See above Col. 621.
5) See above Col. 603.
6) See above Col. 610 f.
Sacraments not only signify and signify grace, but also that those who use them are sanctified; but we ask that it be added that adults who come to their senses must also have a true faith in the use of the sacraments, believing the promises made in the sacraments, for which reason the sacraments are given to us, and that the sacraments are of no use to adults without good motives of the mind, as they commonly say.
Regarding the ordination and proper appointment to the church service, we like very much the old church custom, 1) that those who are to be ordained to such service are first well investigated, proved and instructed, and that they do not come into this service except through the public testimony of some godly and learned men who preside over the churches; as is now done in our churches. And it is to be wished that the bishops, if we attained the Reformation, would take upon themselves and faithfully perform such heavy and laborious care and toil, which is also quite necessary for the churches. We also hear that ours have expressly granted ordination to the bishops where the Reformation is attained.
33) And although ours do not dispute the hope of concord, the use of confirmation and consecration of the sick: yet it is necessary to remember this, as the book describes the sacrament: 2) "that it is a visible sign of invisible grace"; that this definition and description is not suitable to the uses which are now called confirmatio et unctio, confirmation and consecration, of which there is neither divine command nor promise. And, on the contrary, they know that these practices are only the remaining indications of the ancient gifts of the Holy Spirit; for in the beginning of the Church the manifest gifts of the Holy Spirit were given to the people when the apostles laid their hands on them.
(34) The prophets and apostles also cured pestilences and diseases with prayer and ointments and other medicines. From that beginning the customs still remain, but how they are and are kept at this time is in the day. We wanted the catechism to be practiced faithfully in the churches, as the book recommends, 3) and that
1) See above Col. 632 f.
2) See above Col. 610.
3) See above Col. 614.
prayer be made over the children after they have heard and confessed their faith and promised obedience to the church. And this prayer, we believe, would not be in vain; nor do we dislike that the laying on of hands is used for it, as it is also done in some churches in our country. So prayer for the sick is also done in our church, and it is evident that many are healed because of the prayer of the church; but the use of anointing does nothing for this, nor does it have any promise of grace.
Moreover, the worthiness of the other sacraments is obscured when these lesser ceremonies are presented to the people under one and the same description and name, with the noblest and highest sacraments, instituted and commanded by the Lord Himself. Above all this, both customs are full of great abuses at this time, which must be punished and condemned out of necessity.
In the title of the discipline of the church servants in the 6th paragraph, the German bishops, who also have and lead the external regiment in their lands and territories, are remembered as in the process in short words 4). Now we call and testify so often and for and for in our writings that we alone strive and seek that the churches, for the sake of the glory of God and the salvation of souls, would be taught godly, and would gladly exhort the godly people to strive and work to keep and spread the pure doctrine of the holy gospel, as Christ the Lord commanded when he said, "In whom my Father is honored, that ye should bring forth much fruit, and be my disciples." In this the Lord teaches that we are to prove this honor to God as the most noble, that we keep and spread the holy gospel. This, then, is what we are concerned with in this trade and business of religion, and what we mean and seek, and are not opposed to the bishops' possessing the goods and dominions granted to them by emperors and other princes.
37 We ask that you also consider what noticeable damage and destruction has resulted to the church from the fact that the popes and bishops have taken on and administered such large estates and regimes. First, when they were burdened with secular government and wars, they abandoned teaching and the ministry of preaching. Secondly, the monasteries and assemblies of the canonries and other clerics and monks have been badly transformed. For in them, at first, the studio of Christian doctrine in the
4) See above Col. 633.
The first bishops who received the doctrine from the apostles and the first teachers of the churches, 1) also kept the good books and doctrines. Now these people boast of being proper descendants of the apostles and old holy bishops and priests, since in so many long times and years they never respected what the ancients taught or practiced in the church. The old dear fathers and bishops have well praised and upheld the proper descendants, but not so much because they strengthened the power, as much that they preserved pure apostolic doctrine, as that given in the beginning, which the first and right descendants of the apostles have preserved in the churches with all diligence. Now the estates and dominions of the bishops have changed the whole form and shape of the old church, which is a cause of great darkness and many cruel wars. These abuses we could not approve nor praise. And when we see that the pious, godly shepherds of the people are suffering from hunger, and that so many churches in many countries are standing desolate, and have neither pastors nor pastoral caretakers, because they have no salary, and the schools are deserted and empty, because neither the teachers nor the poor pupils are being provided for: We must mourn and lament the misery and ruin of the churches, and wish, as is more than right and just, that something of such great goods be given to the true and necessary use of the churches, that is, to preserve the ministry of the holy gospel and to help the schools.
38 Truly Christ the Lord is now going about begging that the churches may be provided for and that the gospel may be preserved. He complains that he hungers and thirsts. What will these people, who are thus robbing parishes and schools, answer the Lord Christ when he will throw at them on the last day and say: "I was hungry and you did not feed me, I was thirsty and you did not give me drink"? Therefore, it is to be hoped that the pastors and schools will be provided for by the church properties.
39) That it be further requested in the same place in the book that the right orderly election of prelates and church servants, by virtue of the canons, be restored and held, and that all positions and offices in the churches be so provided and appointed that each one may be fit for his office and
1) "the first bishops" put by us instead of: "from the first bishops".
We are very pleased with all this, and we ask our Lord Jesus Christ, who is the head of the church, and who has always governed and restored it with wonderful counsel and painting, that he may also now improve, govern and preserve it, amen.
1384 Answer of the protesting estates, delivered to Imperial Majesty on their most gracious request, how the torn abuses in secular and ecclesiastical estates could be improved and brought to Christian reformation, together with two enclosures, containing: 1. the scholars' concerns, concerning the improvement of the abuses; 2. the concerns of Philipp Melanchthon about the reformation of the church.
This writing is found in Bucer's no eolloyu. Katisdon., x. 59 and in Hortleder, p. 204; also in the "Handlungen zu Worms und Regensburg", the title of which we have cited in No. 1353. The letter to the emperor is found in German in Oorp. The second objection is in Latin, Col. 541, in a slightly different redaction, dated July 17 or 18.
After Your Imperial Majesty. Majesty etc. further graciously requests that Princes, Princes and Estates will also most humbly indicate their official concern as to which ways should be taken so that the burdensome abuses, which have occurred everywhere in the ecclesiastical and secular classes, may again be stopped and brought into a Christian reformation and improvement, as such is also required by great necessity etc..:
Thus, as far as first of all the reformation of the secular state is concerned, our subjective concern is that the previous decrees of the police against all immorality of life, splendor of dress, usury, monopoly and other things made at Augsburg, are again taken in hand, also all the remaining articles, in E. Kaiserl. Majesty. This would undoubtedly bring about a good reformation of the secular state, and the abuses would be controlled. However, as far as the reformation of the clergy is concerned, we have ordered our scholars of the Holy Scriptures, who are here at the present time, to make a harmless reservation, as has been done, which we have presented to Your Imperial Majesty. Majesty on the same, also our and the other part's further concerns.
The scholars' concerns, concerning the correction of abuses.
First, because the fear of God is the beginning of all wisdom and salvation, and all righteousness and good is found in true faith in Christ, that first of all it be provided and arranged that the pure doctrine of the holy gospel be preached faithfully and unanimously throughout the empire, and that the holy sacraments and all other church practices be administered and observed in accordance therewith. And that the beginning of this would be made by all the states of the empire accepting the articles of our holy religion, which will be compared here, according to the same comparison, and that they ensure that in all churches the sermon, also the administration of the holy sacraments and all church services and business would be carried out, performed and held according to the same compared articles. For if such grave abuses of doctrine, sacraments, and the entire church service were not stopped and corrected, the holy religion would remain impure and ambiguous, and no things, because they persisted in misunderstanding and division of religion, would be set right and brought into a good wholesome condition, nor would the terrible destruction, so much in the way before us and pressing upon the German nation, be averted.
2. Secondly, since neither doctrine nor the holy sacraments and ceremonies nor Christian discipline can be properly instituted and performed in the churches again, where the churches do not have their fit and faithful ministers and rulers, it will be necessary that the congregations of Christ everywhere be restored their right to the election, or at least the testimonies and examinations of their ministers and rulers, by virtue of the holy Scriptures and ancient canons and legum, and no church shall be forced to have certain ministers or superintendents, even if they think they have the jus nominandi, praesentandi and ordinandi (to which no one shall be denied anything contrary to law), who shall not be elected according to the canonum, examined, and approved by the faithful people and authorities in the churches over which they shall preside, and shall be accepted in good faith. As this is also required by the article on church discipline, 1) in the book of which imperial majesty has been entrusted. In addition, it is evident that the ancient canons and Ieges of the most blessed emperors, as an undoubted order of divine right, make this
1) See above Col. 632.
command most earnestly. Just as neither reason nor equity admits (as Pope Leo testifies) that those who are to be superior to all in the churches are not also desired and approved by all.
(3) Thus, with too much serious and irreparable damage to the Church, it has long been seen how such unholy and defiled people, also unfit for all church service, have been ordained by the suffragan bishops and charged to the churches, after the faithful congregations and their authorities, contrary to divine rights and canonibus, have been driven away from the election and probation of church servants and rulers.
4 It is also very unfortunate in German lands that the episcopal offices are so few, and the churches that have had them from time immemorial are so far removed from one another, and not all cities that are somewhat populous have their own bishops (as the canons require), so that each bishop would not be commanded to attend more churches than he is well equipped with, and would still want to visit his noble churches once a year by himself (as the canons require) without detrimental neglect. So that the churches do not have to suffer such a lack of necessary care and provision, as has now happened for so long, necessity also demands that all cities that are somewhat rich in people be given such ministers and pastors, to whom the entire pastoral care and pastoral service may be entrusted, so that they may provide the churches where they have their seat, and the nearby ones, with visits and all other services of pastoral care according to necessity, and maintain them in godly work.
For this reason, it will be necessary to strive and work earnestly so that the manner and measure, as well as the division and order of the pastoral care and attendance of the churches, according to the opportunity of each type of country, will be re-established and kept, as the old canons prescribe, impose, divide, moderate and align the village priests, country and city bishops and metropolitans. For the fact that the bishoprics have such wide districts in our country is a great hindrance to the supervision and visitation of the parishes. And this comes from the fact that, since the bishoprics were first founded by Boniface and other dear fathers, and then reestablished, the number of churches that could have bishops was very small; for the holy religion had not yet been accepted in many places of the German nation, and in many it had fallen into disrepair due to the heavy military campaigns and wars. But after the churches had multiplied, the bishops had moved into the courts and the
They were caught up in worldly business and, as in other things, so also in this one, paid little attention to the canons and their office, nor did they wait, as the histories and many holy fathers' lamentations testify.
6. furthermore, as no one is able to take care of both, the church and the external political government, properly; therefore the old canons and Ieges forbid the clerics, but first of all the bishops and priests, with such great seriousness, to burden themselves with some secular business: so also this will be necessary for the churches, that the secular and political government, and the pastoral care and church service be ordered to persons separately, and to each office separate persons; as the canons and Ieges so earnestly demand.
7. And therefore, those who bear the episcopal name in the German nation, who for so long a time have not generally provided and performed further things for themselves, than the external political government of the lands and people who have come to the bishoprics, who have been drawn there even a little and are so instructed that they would like to provide and perform the episcopal pastoral care with preaching, administering and administering the sacraments, and practicing Christian church discipline against the clergy and the people, as is the right of a bishop, by themselves: We do not know of a more expedient way, nor one that would be more tolerable to the estates in general and to the churches in particular, as all things now stand, than that those who now administer the external government of the lands and people who have come to the churches, and who are to be elected and appointed to such administrations, should be left to receive and administer such government in all its measure and form, as they have received and are administering it at this time.
8. But that besides the churches, both those which now have episcopal seats and offices, and those which should have such by virtue of the canonum, suitable superintendents and superattendentes, with the approval of the authorities and the people (as reported above), be elected, ordered and appointed from time to time in countries and cities, who shall perform the upper pastoral care and all pastoral office with teaching, administering the sacraments, practicing church discipline, and visit the nearest churches by themselves, by virtue of the holy scriptures and canons, faithfully perform and completely carry out, who are also all called to the synods, together with one or two of their priests, and in the same vote their conclusions, and should have the power and right to hold the true church court for the correction of all deficiencies that have occurred in doctrine and life at any time, as the canons command the synods.
(9) And so that the present bishops, who govern the lands and people who have come to the churches, may also render their service to the churches for their betterment, it would be appropriate for them to give special protection and protection to those who provide pastoral care, and to encourage them to hold and perform the synods and visitations and other necessary services of the churches all the more fruitfully.
Item 10: Help that the endowments for the needy, and what has been given and arranged for them in the churches, and is still being done daily, be well preserved, and used and given out to the needy for help and to the common church for improvement.
(11) Likewise, whatever may serve for external discipline, respectability, peace and tranquility should also be their concern before other princes and rulers.
(12) But herein the measures should be kept that those who are to perform the pastoral care and the pastoral service by themselves, their office and service in synods, visitations, ecclesiastical jurisdiction, and everything else that this service requires, shall not be confiscated, violated or prevented by the watching, keeping, protecting and promoting of these present bishops. So also that the supervision, handling, punishments and other things, which the secular authorities of every place are entitled to and commanded by divine rights, the old canonibus and Iegibus, in church matters, persons, services and goods, are hereby left unaffected and unchanged, free and complete.
(13) Hereby, as far as the temporal is concerned, everything would remain in the state and essence as it is now, and no one would be deprived of some of the dignities, sovereignties, or benefits that he now has, or may receive according to established rights or customs. But the dear churches of Christ would have their due and necessary service and care, of which they have hitherto been so miserably and ruinously deprived, restored and provided as is right and most necessary. Which both, who are now in such episcopal principalities, or who may be elected and appointed to them in the future according to custom, should see and faithfully help, because they thereby render their service to the Almighty and their obligated loyalty to the holy churches, and thereby gain the favor of God and of pious people, good and happy consciences, and the right safeguarding and fortification of their status, because under the name of ecclesiastics they burden the churches with so many unfit and harmful persons, on whom, after all, they have no influence.
more temporal good is now being done than the true fit servants would need, and thereby arouse and strengthen God's most grievous wrath and all the godly's displeasure against themselves more and more, and for this reason put themselves in the greatest uncertainty and danger.
For the sake of names and titles, and what may serve to adorn and make respectable the princely and other authorities, and to fasten the due obedience of the subjects, it would also be easy to compare, so that each one may be promoted to perform his office rightly and blessedly, and no one may be burdened with impossible vows and infallible burdens.
15. But now it is not enough that one chooses, examines, proves, and employs suitable men, who are able to build up the churches in the right way and form, as required by the law of God and the old canons, and that one interprets to them the pastoral care and the whole pastoral service of order, measure, and division, as it is constitutive for the churches and as the canons command, and that one commands them to perform it perfectly in all church dealings and business, and, for this reason, free them from all worldly affairs, and faithfully protect them by the power of the church and the authorities, and promote their service for the best, but it is also necessary that they be granted and given all this, so that they may lead their particular life and being in a Christian and blameless manner, even without care for physical nourishment, and may set a good example to the congregations.
16. Therefore, because it has been experienced with too much grave vexation and ruin of the churches that not everyone is given the right to live purely apart from marriage, it has long been seen and grasped that God wants to keep His word: "It is not good that the man should be alone", and: "Let every man have his wife, and every woman her husband, to avoid fornication": then it will truly not be possible without damaging the churches any longer to make holy matrimony free for the servants of the churches, so that each one, having been gifted by God, may arrange his life so that he may serve the church without vice and sorrow, with a good conscience.
17. and shall be held in low esteem by overlooking the new canons, which are not in accordance with divine rights, after the older and apostolic canons, even the commandment of God Himself, have been so grossly overlooked for too long, with patience in the service of the church, which have most abominably defiled themselves publicly with all kinds of fornication, with which the Christians not only in sacred ceremonies, but also not in the church, but also in the service of the church.
The first thing we must do is to keep them as exiles and outcasts from the society of all Christians.
18 And this should also drive us to learn daily where they do not want to permit holy matrimony to church servants, so that we may not only not become particularly skilled, but everywhere no servants of the churches; for he who has a conscience and is not gifted for true celibacy will not put himself in danger of illegitimate status, although everything else in the church service would be so improved that everyone could take it upon himself with a good conscience.
19. As holy matrimony is not forbidden to the ministers of the church, so that they may live in Christian discipline and not cause trouble to themselves and others, so all business and frivolity, which are not appropriate to this holy service, and are therefore forbidden by the canons, shall not be permitted to them, As, all temporal merchandising, disorderly carousing, hunting, unseemly gambling, and everything that might violate or hinder in some way the observance of good practices which this service requires, as studying, teaching, exhorting, punishing, and presenting examples of repentance and all respectability.
(20) And so that the church servants and rulers may be free from all other business, and for the sake of their service alone, and may in all respects be solely responsible for the same, their food must also be ordered for their needs the more mildly, and yet all causes and occasions of all shameful and spiritual gain must be cut off and taken away.
21) And against the poison of simony the superiors of the churches, and also the common secular authorities, as it is crimen publicum, will have to watch and see with special seriousness, so that it will be completely kept that the Lord says: "In vain have you received it, in vain shall you give it.
For this reason, the serious laws and penalties against this pernicious addiction to simony, which we have in the canons, must be restored with all fidelity, and no one must be allowed to give or take any money or money's worth for any service, office, or election and appointment to the sacred offices, or any service, or temporal settlement, as it may be conceived and called, with the loss of all church services and offices, and, in addition, with the penalties laid down in the imperial laws. laws.
23 Therefore, in no way longer to be patient that the annals or some other money for confirmations, transactions, dispensations, and
The Roman finances are to be given to Rome from German lands.
(24) Also, so that all ungodly requests and sacrileges remain completely avoided, the old canons must be restored to their value and force, which forbid that no one (whoever he may be) be ordained or appointed to the church service and enjoyment of anyone, unless he is rightly mentioned and appointed to his own service (by virtue of the canons), so that he actually performs such service. Also, that no one be ordained to more than one service, nor be given more of church property than is required by his faithful diligence, which he demonstrates in his service.
(25) It will also be necessary that the ministries of the churches be distinguished and kept in all dignity, as the divine law and the ancient canons have decreed, namely, that those who serve in the Word, Sacrament and church discipline be placed before those who serve in unnecessary offices.
26 The apostolic and ancient canons most earnestly demand all this of the rulers and ministers of the churches. Therefore, since the churches can never be helped from abuses and true Christian reformation, if they are not appointed and provided with properly fit, pious, proven servants, the highest necessity requires that in all these things and characteristics of the church servants, a proper and conducive understanding and improvement be made.
So much of church service, now of church goods.
27. As Christian love and fellowship demand that those who faithfully serve the churches of Christ in the word of God and in the care of souls be provided for their needs, that suitable people be raised and trained for such service, and that no one of the whole church of Christ be left in want, this love and fellowship has from the beginning of the church made it possible for the faithful to offer their sacrifice abundantly to the Lord for the poor, and later also the Christian emperors and princes have endowed the churches for such work in a most glorious way; This endowment has increased considerably over time for a variety of reasons, and has grown in wealth.
28 The ancient canons have prescribed this order concerning the use and distribution of such goods, that all these goods shall be divided into four parts, and one part shall be given to the bishop, so that he may the better receive and please the pilgrims and other needy persons; the other part shall be given to the other clerics, to be divided among them according to every diligence.
and labor in the service of the churches; the third, for the preservation of the temples and external instruments of religion; the fourth, to be given to the poor and needy, to be divided among them, both natives and strangers. And over all this the canons require that the bishops and ecclesiastics shall distribute among the poor all that they do not need from church property for the necessities of their service, and what they keep of such property for their necessities, or apply to other things, that such be a certain sacrilege.
29 And over these goods and their distribution were set from the beginning of the church, which were called diaconos, subdiaconos and oeconomos.
In addition to this care for the poor, much richer endowments, especially for orphans, widows, the weak and elderly, and all kinds of needs of the poor, as well as collegia for those who should be raised for church service, were established and splendidly endowed, and for the distribution of such goods special clerics were appointed, as the hospitals of the Holy Spirit etc.., and which were called canonries, that is, regular clerics who lived with each other in Christian discipline and fellowship, and many others.
31. Now, however, it has long since come to pass that not only the ordinary fourth part of the old common church goods, as the first gifts of the churches, is not distributed and invested among the poor and the studying youth, who should be raised for church service, but also that much of the hospitals and colleges of the canonry, which were donated only for the poor and the youth, who should be raised and practiced as church servants, has been divided into benefices with all church goods (with the exception of a little for church buildings), The most important of these is for the very lowest and unnecessary church service, as singing and reading, to which service the canons command that only the young boys, lectores and subdiaconos are to be used. For they forbid the priests and deacons to perform this service, but require that the priests attend to the divine word and the deacons to the distribution of the alms, and that both attend to the judgment of the church and the pastoral care.
32 It is only a matter of time now how the several who do not hold these benefices at this time live and serve the church. And unfortunately it has come to the point that the very least is spent on those who are to provide the right and most necessary church service, as pastoral care; yes,
The church staff, which has been abundantly ordained for such service by the elderly, has been withdrawn and distributed through incorporation of the parishes and other speed, also to the benefices of those who either do not serve the churches at all, or only in singing. And on those who should be raised to the church service, nothing at all is applied, yes, even that which was ordered to schools, these people have also drawn to themselves, so that one does not receive the schoolmasters more than it was ordered by the elders, let alone the pupils.
This is the reason why it is impossible to find ministers who are properly learned and capable of pastoral care, and why at this time many parishes in many countries remain unoccupied, while the others, the majority, are occupied by people who are no less suitable for any ministry in the world.
34 Now all ancient canons and dear fathers recognize it as a great sacrilege when the needs of the true Christian religion and the faithful in general and in particular are not provided for by the church goods. Now, however, the clergy cry out that it is sacrilege and theft from the church, where one wants to use and apply something of the church goods of such obvious grave abuse to their proper use, as to the services of pastoral care, schools and the poor. And this is for many the greatest cause of the present dangerous discord that hovers in the holy realm.
For this reason, the greatest need to preserve peace and tranquility in the holy kingdom demands that Christian improvements be made in this matter, which should be started by first providing the parishes and schools with the so rich church and monastery estates, so that they can easily be compared in a cheap and honorable way. And after the persons fall away, who are recognized by everyone as useless and more burdensome to the churches than useful, because of their skill and also because of their service, that then also stipendia for those who are to be raised for the right necessary church service, as the last necessity requires, and also for the poor a due part of these goods would be decreed.
Of the church discipline on the people.
36 And that also the Christian discipline of the common people, which has also most dangerously fallen into decay, may be restored, it will be necessary that over the common sermons and exhortations, which according to God's Word are most faithfully preached and taught, there may be a need for the following
that the catechism be practiced again with the youth quite diligently and seriously everywhere. And that the young people, when they have been taught so much of our Christian faith, also make their confession of faith publicly in church, and thus place themselves in obedience to the church, and thus receive the right confirmation, which is also reported in the book 1), so that they may be the better preserved in Christian discipline and daily improved, even if someone wants to resign again, prevented from falling or restored to repentance by Christian punishment and banishment, and thus a wholesome aversion to evil and zeal for good may be the better preserved and promoted in the whole crowd.
37. Therefore, the Christian ban will have to be put back into its proper use according to God's word, so that it is used salutary against the obvious vices, and not to collect debts, and to other worldly things, or against the vices, only for the sake of temporal enjoyment, and not to drive away the vices, as is done in the supposed states, for this purpose, suitable and certainly better ways would be found, where the churches of God are united in sound doctrine and the right use of the sacraments, and are appointed and provided with suitable, diligent ministers and overseers, and the catechism is faithfully practiced.
38. In order that in this and everything that is required for the Christian reformation, a thorough improvement may be achieved, and that it may be properly carried out and maintained, it will be necessary that the ordinary authorities be enjoined and commanded to watch and observe faithfully in all this, as the novellae Christianly prescribe; which shall also help to prevent the public idolatrous abuses, which are also partly reported in the book, and that no one is allowed the desolate, pernicious agressions of the church.
39. If now the Almighty would communicate His divine grace to us, so that the true Word of God and the old canons, which are drawn from the Word of God, would be restored, and the grave abuses, which have broken out in the spiritual state and the whole people of Christ, would be stopped and corrected, and thus dangerously prevalent, would be stopped and brought into correction, then all things would undoubtedly be helped, and a Christian, lasting reformation of the churches would already have been achieved, so that the Lord Christ would reign with us, and all good, in soul and body,
1) See above Col. 614.
and would faithfully avert all danger and harm.
40 Since such a complete reformation cannot be brought about without a national assembly, this beginning should be made as soon as possible.
41 First, that it be decreed that the Christian doctrine, by virtue of the articles which are compared, be immediately conducted and faithfully practiced everywhere in the kingdom, and that the sacraments and other ceremonies, in accordance with the same articles, be administered and practiced as much as could be done in each church with improvement; and that in the articles which are not compared, each state should keep everything in accordance with the articles which are compared, as well as each could with true improvement of the Christian people.
42 However, since the people now know everywhere about the institution of Christ, according to which the sacrament is to be administered in both forms, it is left free for men to receive it.
43 Secondly, that every authority and church be given the power and command to look for faithful and proven pastors and other church servants, and to employ them in their churches, who prove themselves most faithful in teaching and other church services, to the extent now described. That the authorities are also promoted in this by men and not grieved by anyone, unless someone teaches or acts contrary to the compared articles, or would not be tolerated in church service for the sake of his life.
44 Thirdly, that the estates also take care of the physical provision for such servants, and the schools, as much as may now be done in the beginning.
45 Fourthly, in order that disorderly access and all unjust innovation may be all the less traveled, a brave and impartial chamber court, with the approval of both parts, should be established, which, if something should happen that would cause a rift or mistake about this beginning of the Reformation, would give decision and judgment.
46 Now against this, and contrary to the whole Reformation, it is accused that it is not proper for the German nation to change anything in religion without the other Christian nations, and where one wanted to do so, one made a severe schism and inequality with other nations. But it must be remembered that all Christians are obliged to put an end to all known abuses as soon as they recognize them, and to accept Christian reformation in all that is known about the
Our Lord must be commanded in his Scriptures. And he who is the first to be gifted with such a confession shall be an example of correction to the others. This makes no schism or abominable inequality in the body of Christ, the church, but is a blessed and praiseworthy beginning of the purification and health of some members, who may the better serve the others in attaining the same purification and health. It has been experienced enough that the Almighty God keeps those to whom he has graciously opened his word and will, and gives them that they rather leave the world than abstain from Christian reformation. If one did not want to promote the Christian Reformation in general, then, with the most severe wrath of God, a true abominable division would be maintained among ourselves in the German nation, to our ultimate destruction, and consequently the external inequality against other nations would also remain, and the latter would also be so much more annoyed and prevented from Christian Reformation.
Therefore, we should pay more attention to God's commandment and the ancient canons, and obey those who command each province and nation to put an end to what has been done wrong in the churches as soon as it is recognized, and therefore also to keep their provinciulia and nationalia coneilia. And in this no church, province or nation should wait for the others, who do not have the same mind, or for other reasons do not strive for reformation. So much for the correction of abuses in the spiritual state and religious matters.
Concerns of the Reformation of the Churches, posed by Mr. Philipp Melanchthon.
I. Since in the Christian church the most necessary, noblest and first care should be that the holy gospel be presented to the people rightly, clearly and purely, it would be very useful that a common, orderly, correct summa of the Christian and most necessary doctrine, as a catechism, be set forth, of God, of the three persons of a divine being, of creation, of original sin, of Christ, and so on from the following articles of faith. In this summary, it would be useful to include the compared articles, so that many people would be taught Christianity and salvation, and unity of the churches among themselves would follow.
II. it is also to be provided with seriousness, and therefore to be kept, that on Sundays and other feasts
the preaching shall not be omitted, and the rulers of the churches shall enjoin the pastors to preach right and Christian doctrine, and matters useful and useful to the people for salvation, for right worship and right invocation, and of such things as the people may require to be reported according to the occasion of the time.
And always at the end of the sermon should be added an exhortation to repentance, with a common absolution for those who amend and grow in godliness and faith; item, a common prayer for present need.
III And after the custom of the first churches to teach the Catechism to the children has almost in all places completely died out and disappeared, one of the first things necessary for the Reformation is to arrange the Catechism again for the churches. Therefore, to arrange that every week the pastor or deacon teaches the children something from the Catechismo for two or three hours, presents this in an orderly and simple manner, and interrogates them one after the other about faith, the Ten Commandments, the Lord's Prayer, the doctrine of faith, through which we become righteous and pleasing to God, about sacraments, about penance and good works, about patience in all kinds of suffering and the cross.
Childhood should be considered as the better and purer part of the church and God's people, therefore it should be diligently instructed, especially since there is also this great and noticeable benefit, that young used, old done, as it is said. If the heart, when tender and pure, is drawn to religion and the fear of God, greater love and reverence for God's word and all virtues will follow in old age; moreover, what one learns and imagines when young can be judged and spoken of much more truly and surely afterwards than what one begins to learn only in old age. About all this it is public that God has earnestly and often commanded that children should be taught His holy word.
IV. Because the ceremonies in churches are to serve to remind the youth and to draw and accustom them to the knowledge of God, the rulers of the churches should see to it that such honest and serious ceremonies are preserved, and that, on the other hand, mocking ceremonies are stopped, as if they were carrying around images, and as in some places it is the way that four strong men have to carry on one cross.
So also the images of untrue histories in the church, or for which one runs and there seeks help, are to be abolished etc. Such abuses should be corrected in every diocese by some Christian and reasonable rulers.
V. This includes capable pastors, preachers and other church servants; but the fact that there are not capable persons in church offices is mainly due to two causes: one is that the lords who have the jus patronatus or the collation present unqualified persons for the sake of favor or pleasure or other unseemly causes.
The other cause is that the bishops approve and ordain all priests without distinction, and without proper interrogation and instruction. Because they have little concern for the salvation of the people, they pay no attention to whether the priests are learned or unlearned, they do not hold a visitation, do not instruct them, do not ask about pastoral care, but consider it to be a foreign matter.
VI To counter these causes, we must first speak of collation, as borrowing the prebends.
In monasteries it would be good that proper election according to the Canonum (canonica electio) is again arranged and held, that one also does not allow to penetrate by the papal month, or other practices, as those may have names, unlearned persons and at customs criminally.
Furthermore, concerning the parish priests, so that no one is deprived of his jus patronatus, the patroni shall nevertheless also hear testimony from the church as to whether the person to be accepted to the parish has a Christian mind and is of good morals; and the church shall have power to reject an unrighteous teacher, or one who lives in fornication, or to have the matter brought to the bishop or the rightful commanders over the churches.
VII The bishops or commanders shall not ordain without certain church service, as decided in the Concilio of Chalcedon, and shall not be idle pastors, ordained only to seek their sustenance by reading mass, as is very common.
Nor shall anyone be ordained without diligent interrogation, requiring that in every bishopric some honest, learned and experienced men be appointed to interrogate the ordained, who shall not admit anyone to ordination unless he brings testimony of his ordination to certain office and of his morals. After that, one shall ask about the doctrine, what his mind and faith are in all the main articles of the Christian religion. If one is completely unlearned, he should not be admitted to ordination, but the patrons should be told to look for another capable one; but if one has a good understanding, and there is hope for him, he should be diligent and study hard.
If he is to be interrogated, he must be kept for a month or two, and an examiner must be assigned to him to instruct him faithfully; for the examiners must not only sit to interrogate one at a time, without any special work, but must also instruct and often interrogate the lesser ones.
The bishops and commanders should also order that the poor ordinands have time for entertainment and are provided with some necessary books, and if the bishops want to complain about this, they should remember that there are no more praiseworthy and God-pleasing eleemosyns than to promote the poor priests' studies for the welfare of the churches and the souls' salvation. That these great church goods are also given to them for such eleemosyna, therefore they shall order the poor ordinands hostel, and reasonable people to instruct them.
VIII. That also the pastors and other church servants, priests and deacons, may call upon God with a good conscience and right faith, the law and all duty, by which the pastors are forbidden to marry, shall be abolished; and it shall be permitted to ordain and elect honest men, who live in marriage, as priests, even to those who have been elected single and ordained priests, to become married afterwards. For if this is not permitted, it is evident that in many places the parish churches must remain desolate and without pastors, as it is known that for this reason many churches, especially in the bishops' lands, now stand vacant.
Therefore, this human prohibition and unjust law should give way to the great need of the churches and the necessary ministry, which cannot be preserved if this marriage prohibition is not removed, thereby keeping the godly from the ministry. It is undoubtedly terrible for all the good-hearted to remember what multitude, for so many hundreds of years, fell into eternal damnation through this law.
Therefore, although the celibate state is perhaps more convenient for the preservation of goods, one should nevertheless value right worship, the salvation of souls, and public examples more highly; the poor priests, if they thus remain in an evil conscience, cannot call upon God, and fall into eternal wrath of God and punishment, and harm other people with their anger.
If the high chiefs and rulers cannot be moved with such important causes, but remain so hard, and prevent right invocation of God in priests, and do not have compassion on their eternal ruin, then it is verily
the church in severe prison; therefore, we ask that this marriage ban be removed.
IX. In all countries this is a common abuse that greatly angers God, that many people who live in public sins receive absolution and the sacrament without serious repentance and correction, even though they come to confession for the sake of habit, and present themselves devoutly, yet they knowingly retain evil intent and will.
This public abuse is strengthened by the fact that for many hundreds of years the bishops did not keep the church courts seriously, as we will say hereafter.
However, the parish priests are to be ordered to administer the sacraments with due caution, and not to absolve anyone who does not promise to amend his life, and, if possible, they are to report the disobedient who persist in public disgrace to the ordered ecclesiastical court, or otherwise to the authorities.
X. The parish priests shall once a year interrogate their people, especially the unlearned and untrained, about the faith, and this shall be done in the church. No one can refuse to do this, for we are all obliged to confess our faith, especially to Christian, learned and faithful pastors, if they demand it of us ex officio. The parish priest shall also reasonably and seriously admonish each one, according to his age and status, to keep to the rules, and instruct the unlearned in the faith, customs and sacraments.
XI. In order that the people may receive the Sacrament of the Body and Blood of Christ with a good conscience and good confidence in God, the consciences of those should be helped who know the custom of the first churches, that the whole Sacrament is offered to the people, and who desire to observe it. This rule should be considered here, so that no one can call upon God in an evil conscience, for it is fleeting before God and does not allow Christ to lead it to Him.
In order that God may be honored and the salvation of souls promoted, all rulers are obliged to take the utmost care that right consciences are not wounded.
This sacrament is designed to awaken faith and bring comfort, and to exhort us to thanksgiving. Where the conscience remains wounded, it cannot accept consolation, nor can it give thanks. These secret wounds of the conscience should be known and understood especially by the rulers of the churches, therefore the unjust prohibition of the chalice should be removed.
XII. The greatest and vilest abuse is that no ecclesiastical judgment is held of the doctrine and customs of the priests and the people.
The popes have not held a concilium for the sake of doctrine in many hundreds of years, and even now they do not allow it to come to a proper, cheap interrogation.
The bishops have officials sitting in cities to interrogate marriage cases and to watch over some minor ceremonies. These officials are unlearned, frivolous people who seek only money and do not understand their own office, nor can they perform it.
We cannot commemorate the churches misery without pain. German nation has many who bear the episcopal name and title, but we do not have a bishop who can perform the ministry.
Accordingly, there are four parts of the episcopal office, namely the first, teaching, and instructing and guiding the other teachers; the second, ordaining priests, and diligently interrogating the ordinands; the third, holding church court; the fourth, visiting churches and seeing that they are properly appointed and governed; So our bishops in Germany retain of all these only a shadow and mere ceremonies of the one part, namely the ordination, which they hold without necessary interrogation and instruction, and are secular princes besides, which we do not oppose. But in order that the churches may nevertheless be cared for, it is necessary to think of ways that some unhindered persons may seriously take over the church government.
And as it was said above, that in every bishopric some certain learned, honest persons should be appointed for the ordination and interrogation of the ordinands, so the same, or some more persons, should be appointed for the ecclesiastical court and visitation, so that the episcopal office would have a proper administrator, namely a distinguished, learned, diligent regent, or this number of the judges, as a magistrate. For the church's great need is to hold the ordination with such seriousness that the ordinands are diligently interrogated and instructed, and that it is not just a mere ceremony.
Furthermore, it is necessary to have ecclesiastical courts of doctrine, and such predecessors as the other teachers may follow, and take form and manner of teaching from them.
One also needs 1) these courts for the matrimonial matters and preservation of a serious Christian ban. These episcopal administrators, or this ecclesiastical court, shall be protected and administered by the lord who holds the episcopal title.
Now, if the monasteries had God-fearing, learned, understanding, and practiced canonicos, then
1) In the old edition: "on".
the most convenient to make such judges of the same; but some honest and learned laymen should be elected to them, and according to the size of the bishoprics the courts should be more or less, but over others one the most distinguished, appointed with excellent people, to hold as governor of the bishop, and to conduct the episcopal office with earnestness.
For such a court, salaries from some prebendaries or monasteries should be decreed, and the rich monasteries should be used primarily for such proper church needs; for such a large number of useless people in monasteries and monasteries is unreasonable and against divine right, and against the old and common canons of conciliation.
Only men know that it is easy to buy from the officials, they take money, and allow adultery and other bad habits. This great frivolity gives rise to sins. Therefore it is necessary that a right seriousness be shown in church courts and in due punishments, and it is honest to maintain this. Secular authorities shall perform their office with seriousness; and as they proceed in secret matters against the laity, in theft, manslaughter, adultery, so in like manner they shall have power to punish the priests, and shall punish them if they are convicted of such offences as adultery and other fornications, theft, manslaughter etc. And the secular authorities shall be diligently admonished not to be slothful in their office. For this state is commanded by God to maintain and protect discipline, as Paul says, authority should honor good works and be terrible to evil ones.
Now this is not a small cause of many bad habits, that the officials have drawn the punishment of adultery to themselves, and thus given cause for the secular authorities to do nothing about it.
On the other hand, secular authorities should know that God has commanded them to punish all evil and disgrace with corporal punishment, and they should show diligence, earnestness and zeal in this.
In addition, the ecclesiastical court shall also perform its duties, and because in many places secular authorities, out of old and evil custom, are lax in punishing adultery, the parish lords and the ecclesiastical court shall show all the more diligence and seriousness in their duties and orders.
The parish priest shall admonish those who are in public sin to reform, such as adulterers, public despisers of the Christian religion, those who dishonor God with cursing and other such things. If such a person does not amend, the parish priest shall report him to the church court.
The court shall investigate the matter and banish the culprit, and report its verdict to the secular authorities.
And these tribunals shall be appointed with a certain number of learned and righteous men, that no man be brought into complaint through hatred or other inequity.
Nor shall the priest alone, without the judges, or otherwise without the presence of some honest men, banish anyone from his church.
For ecclesiastical courts are therefore called that more people than one person should be present, as Paul also commanded; and because the church is afraid of all tyranny, it is proper to avoid in these courts especially what might lead to tyranny.
These judges shall also visit the churches at the appropriate time and inquire about the doctrine of the priests and preachers; they shall punish those who bring unrighteous doctrine to the people and condemn and forbid unrighteous doctrine with Christian reason. They shall also abolish idolatry and abuses that occur, as idols, to which the people run etc.
They shall also see to it that the schools are properly ordered and that the youth is instructed in useful doctrine and good order, and kept in good discipline. They should also work diligently to ensure that the printers of books are respected, for it is a noticeable concern what doctrine and opinion (concerning religion and all other things) is presented to the people through writings and books, which they read daily and willingly; and it is especially important to prevent false doctrine in religion and disgraceful writings from being printed.
Therefore, the authorities in all cities shall appoint honest, learned, and reasonable supervisors, without whose approval nothing shall be brought to light.
Also, investigation shall be made of the priests' and laymen's customs, and where it is found that a priest has committed an evil deed, he shall be subjected to corporal punishment, as a layman. And we mean that for this reason the priest should be spared all the less for the sake of adultery and other fornications, because we seek to praise God and to make them blessed, so that they are not forbidden to marry.
For this reason, fornication against them shall be punished with severe corporal punishment.
The visitators shall also hear how the church income is being kept, and see to it that the parish priests and other church servants and the schoolmasters are paid their salaries faithfully.
XIV. In schools is mainly the seed of Christian churches, in addition to learning other laudable arts, useful for good government; and, in sum, noble schools are the fountain of all moral being in human life, and if they fall into disrepair, great blindness must follow in religion and other useful arts, laws and histories, and a grossly animalistic life and nature follow among the people; therefore all wise rulers have considered that the schools should be preserved, and that they should be a great light of civil life.
Rather, schools are to be maintained in Christendom so that Christian doctrine and other arts are taught for and for, which instruct the youth to grasp divine teachings properly, and are otherwise conducive to all discipline and virtue.
In this we shall also be moved by the praiseworthy custom of God's churches from the beginning. God ordered the Tabernacle to be built, and then the Temple to have a large number of Levites, like a school, where the youth had to study with each other and learn God's law, history and other useful arts.
So Samuel in his youth was sent to the tabernacle, as to a university, and afterwards Elijah, Elisha, John Baptist", Christ have had special disciples.
The same afterwards the apostles, as Irenaeus writes of Johanne, that many were around him as pupils, whom he instructed also apart from the common sermon. Of such habit, first of all, the monasteries were of origin, and it was very useful that such people were with each other, who could be witnesses to what books the apostles received, and what their minds were in high articles. For this reason, these schools and colleges are often referred to, and the proper succession is praised, of which there is now much talk to confirm the authority; but the ancients held them in high esteem because these assemblies were certain witnesses of books and of the apostles' doctrine and understanding.
After that, however, when the monasteries became rich and the bishops were burdened with secular government, the studies fell among them, and great wars occurred, and foreign peoples fell in Asia, Greece and Italy, so that there was little other study; there were many errors and superstitions. After that, the theologia of the monks came into the world, which is mixed with unrhymed philosophia and hypocrisy. This theology now also falls away; therefore, the great need of Christianity demands that the
The rulers should have an understanding and see to it that Christian doctrine is again practiced purely and thoroughly in the schools and universities, that the schools are appointed and maintained in such a way that true, wholesome doctrine may remain and be passed on to the descendants.
And since there are many parish churches in each country, it is necessary to maintain poor students from endowed eleemosyns, who, when they have grown up and studied, are then given the parishes.
This is how it was done in the church a thousand years ago with the education of the poor disciples.
Our counterpart complains very much about us, we do not stick to old custom, although they themselves are the ones who broke much noble old order, have also completely dropped this useful way of practicing the studia in the churches, which originated from the prophets and apostles.
So that God's word may not be extinguished, all rulers should ensure with the utmost seriousness that the schools are properly appointed and governed, and that people are raised to the parishes.
The universities also need two kinds of improvement at this time, namely in teaching and manners. How the teaching should be in theology and other arts, of which the intelligent and scholars should make good order in every place, so that the youth is not only held to worldly arts, but above all to God's knowledge and Christian teaching.
Item, that they learn useful arts, and the right philosophy, not the useless intricate sophistry, by which good ingenia is missed, confused and corrupted.
But how to keep it with the studies is to be ordered in each place by the understanding.
But as far as the reformation of discipline and manners is concerned, nothing fruitful can be done without the help of the authorities. For, if the courage of the young people is to be controlled, they must again be put in fear by serious punishment, imprisonment, distemper, and the like; for the youth of this time has become so wild that it will not be governed by words and commandments alone, therefore it must be thought of in another way, that the youth be brought into a more restrained, quiet, disciplined nature, that they also be accustomed to the fear of God by praying, listening to sermons, and such Christian exercises.
XV. For these three, namely for the appointment of the parishes, the courts and the schools, one needs endowed interest and income; such one also has (by God's gift) abundantly, if one only does it right.
wants to apply. For this way is easy to find, that the nobility uses the greater part of the income in monasteries, and nevertheless still some monasteries and convents are turned to the mentioned order, namely for the improvement of the parishes, for the maintenance of the persons, who are to be ordered to the courts and visitation.
Item, to the schools, since one must give not only to the legents salary, but also a number of poor boys, so one, in Christian teachings to raise, receive.
The rich monasteries should be turned to this custom, where nowadays such a large number of idle and useless people take away the bread from the priests and poor students in front of their mouths.
And it would be better to do away with such monastic life altogether, than that Christian pastors with their pious wives and children, and diligent students should suffer hunger, or that the churches should stand alone and desolate, without pastors, or that the studia should perish.
Since Christ says: "The worker deserves his wages"; and Paul: "No man of war can travel without pay", it is public that it is God's commandment to provide teachers and students with pay and assistance as opportunity arises.
For this reason, Christian kings and princes have given the churches large estates for such use. Now it is unreasonable that useless persons consume them and that the necessary services remain unoccupied. This is to be changed by the high rulers' advice and assistance.
But it is always good for the virgin monasteries to exempt the weak female nature from the vows. For the rulers should always have this rule in mind, that they should not prevent right invocation of God; now one cannot invoke God with an evil conscience, nor should the souls be torn from God into eternal damnation.
Because so many have evil consciences in such weakness, the vows should be taken.
And yet the poor virgins of the nobility should be helped from the income of these monasteries, so that annually some virgins would be given money, and for this reason the goods would be faithfully ordered.
For it is not advisable that virgins should remain in field monasteries, in villages, or where not many people live.
But if one wants to turn some virgin convents into virgin schools, this should be done in cities where there is an honest regiment and where honest, God-fearing matrons govern the youth.
And it would be desirable that such honest virgin schools, without vows, were established, in which noble and other virgins learned to read, and were brought up in Christian doctrine, Christian exercises, and good morals, and would nevertheless, when they grew up, go out and become honest and Christian freemen.
Such schools would be a continuation of the old, laudable custom, when at the tabernacle and house of God in Jerusalem honest matrons raised the young virgins, instructed in worship, as the prophetess Anna, and Elizabeth, the mother of John the Baptist, had been, to whom Mary came to hear their teaching.
May God, the Father of our Lord Jesus Christ, who has chosen for Him a Church in which He will be praised forever, purify, govern, multiply and protect it. Amen.
1385. imperial majesty avschiedlicher borschlag, all states the 12. July 1541 vorgehalten.
All of the following documents, from No. 1385 to 1398, are found in Bucer's nota and in Hortleder's at the places indicated before. In 6orp. Lek., vol. IV, 510.
I. The Roman Imperial Majesty, our most gracious Lord His Majesty, our most gracious Lord, has, at the request of the Princes, Princes and Estates, as well as of the absent envoys and embassies, communicated to the Papal Holiness Legate all matters of religion that have been dealt with by the appointed judges, to hear his opinion thereon, and also to order the same legate with special diligence to this matter, as well as the Reformation, so that it may be carried out in a beneficial manner (as such a thing is required by great necessity, and has been requested several times in previous imperial diets). To both of which points the above-mentioned Papal Legate has given his answer. His Holiness Legate has given his answer, as the Estates can hear from two writings, 1) which he has sent to Her Majesty.
II. because Her Majesty has shown all possible diligence in this matter of religion, and cannot imagine that anything further will be done at this Diet, and especially in view of the above-mentioned writings of P. H. Legate, and because for the sake of this action one has now been here for a long time, and nevertheless has not heard anything about it.
1) No. 1386 and t387.
the manifold efforts and labors which Her Majesty has undertaken in this matter may be accomplished nothing more; for the Turk, the enemy of our holy Christian faith, is also in splendid armament and training to attack and damage Christendom mightily by sea and land: Her Majesty deems it necessary that the final decision and approval of this imperial action be taken in the most expedient manner, and that the matter of religion, peace and law in the Holy Roman Empire, and the manner in which they are executed and administered, as well as the urgent and persistent assistance against the Turk, be finally dealt with, and that Her Imperial and also the Roman Royal Majesty and the common estates be informed of this. The Roman royal majesty and the common estates, and each of their parts, will do their utmost to meet the persecutor of the common Christianity with a formidable resistance.
III. And although Her Majesty would have liked to see and hear from the estates the ways and means which they consider good and useful for peace and justice and the handling of the same, as Her Majesty kindly and graciously requested from them some days ago, but nevertheless received no answer; Nevertheless, since the greatest need exists for Her Majesty to send and prepare herself to resist and break off the Turks in counterarmament, she has deemed it good to propose the following opinion to the Estates, as useful for the passage of this Imperial Diet.
IV. Namely, in view of the manifold efforts and labors that have been expended in the matter of religion for a long time, and so that it will not be drawn into new disputes, also to prevent and cause further trouble, and thus to leave all the less discord, and for this, with the help of the Almighty, it may be the more easily proceeded to the final settlement of the remaining disputed articles, whether it is considered good (but without giving up the Augsburg parting), to consider the points of which the colloquers on both sides have settled, thus good, and to leave it at that? at least until the next common council, to which the final discussion of these and the other points should be reserved. Because the papal legate himself considers this to be good, as far as the common council would be held favorable; as then the same legate would bring writings, and he would make sure of it; or as long as otherwise, by due means, with the consent and agreement of the estates, other order and provision would be decided and arranged.
V. Whether also considered good, in case so the
The Council is of the opinion that if the Holy Council should not be held conducive and brought into action (as the necessity of religious matters requires to the highest degree), then another common imperial assembly would be described to take further action on religious matters and to promote and bring them to a due conclusion, which Her Majesty, for her part, also does not want to let anything prevent; and is of the opinion that, with the grant of the Almighty, he should dispose of the Holy Roman Empire of the German Nation in the most beneficial manner possible, and to show and prove himself in everything in the manner befitting and befitting a Christian emperor; and is also anxious to dispose of papal sanctity in a beneficial manner now, and to actually hear from it what is to be hoped for on account of the Concilii.
All prints of books and writings concerning religion, as well as all defamatory writings, whether on account of religion or other matters, shall be forbidden to be printed or to go out with severe penalties.
That the Nuremberg Peace Treaty is now also being held steadfastly and firmly, and that one estate does not take any action against the other, nor does it deprive the other of its own or impede it. And the Emperor. Majesty shall now immediately declare, on account of the disagreement and grievance that has arisen in the same state of peace, as would be considered acceptable according to the form and occasion of the matters and the discord that has arisen among the estates, with reservation of further declaration, which Her Imperial and Royal Majesty, or one of them, who will be present in the Holy Roman Empire of the German Nation, shall also have to do in the future; however, the Augsburg parting is not subject to this.
Item, that the Imperial Chamber Court shall remain in its authority, power and jurisdiction. Chamber Court shall remain with its authority, power and jurisdiction as previously decreed and established with the advice and consent of the common estates, and shall also be obeyed by all estates. It is also the wish of Her Majesty that the common estates do so, since Her Imperial Majesty has now established the Chamber Court as a court of law. Majesty has now maintained the Court of Appeal for a long time at her own expense, and the same is still owed several quarters of its earned remuneration, so that the said Court of Appeal may be relieved of such owed remuneration, at her, the Estates', expense and presentation, and be maintained in the same manner in the future; in view of the fact that Her Majesty has maintained the same for a good while at heavy expense alone, as has been stated.
And whether the estates consider it good that the visitation of the aforementioned chamber court takes place.
The same shall be done according to the order that has been made and established for this purpose.
Her Majesty's kind, gracious request is also once again to the common estates that they want to provide the urgent assistance completely without further delay, in view of the great need, and that the persistent assistance be acted upon and concluded in a beneficial manner, so that further damage and harm that may occur to the Holy Roman Empire of the German Nation may be prevented and thereby occur.
That the common estates also want to think about what is to be done and carried out with regard to coins and other points, as reported in the invitation to this Diet.
Now hereupon it is her Majesty's kind, gracious request and desire that princes, princes and estates act in all the aforementioned points without interruption, move them most diligently and settle them, so that a final conclusion and resolution may be reached in view of the aforementioned causes, and that such necessity requires the highest.
1386 The Roman legate's answer, given to the imperial Majesty, from the action of the conversation.. July 12, 1541.
See the previous number. Latin in 6orp. The timing is based on Bucer's statement that this and the following document were delivered to the emperor on July 12. Eck places July 13.
We Caspar, by divine mercy of the Roman Church of the title of St. Apollinaris PriestCardinal, Contarenus, of our most holy Lord the Pope and the Holy Apostolic See in German lands Legate de Latere. When we were summoned by the Emperor's Majesty in her and the Holy See's honor. Majesty in her name and that of the most venerable and most illustrious princes of the Holy Roman Empire, what we deem good, of what has been negotiated and written in the religious matter between the collocutors of the cathoIicorum and the protesters, whom Her Majesty has decreed for this transaction, in a book, given by Her Majesty to them, the collocutors, and also in some additions of both parts, and some quinterne of the protesters:
Hereupon we say, after we have well asked and considered everything, that considers us good: Because the protesters in some articles cede common sense to the general church,
In which, with the help of God (as we do not throw away our hope in this), they will in time also be healed with us, that nothing else be concluded or established by all the others, but that the matter all be sent and delivered to the Pope and Apostolic See, who will discuss this matter in a general concilio, which shall be held not long thereafter, or in any other proper manner as the matter may require, according to Catholic truth, and conclude and establish, in consideration of the matters and time, that which is deemed useful to common Christendom and this noble German nation.
Caspar, Cardinal Contarenus, Envoy of the Apostolic See.
1387: The Roman legate's document in which he urges the bishops and prelates to reformation.
admonished. July 12, 1541.
See No. 1385. in 6orp. Nek., vol. IV, 507.
Most venerable and most illustrious lords! When your most reverend and most illustrious lords came to us yesterday in good numbers, and we presented to them several pieces that we consider to be especially useful for Christian reformation, these same lords requested that we put into writing what we had said orally, and send them a copy of it to your most reverend and most illustrious lords, so that they might inspect and consider it all the more carefully. Therefore, in order that we may please your most reverend and most illustrious lordships, we have included in this document the same which we thought we had presented orally yesterday, as briefly as we liked.
And the first thing is that we admonish and remember your most venerable and most glorious glories in the Lord, concerning our every life and conduct, in which we are to make every effort to please God Almighty, and to be found faithful stewards and righteous shepherds of the Lord's flock: therefore we are to avoid first of all all all vexations, that the people may not entertain even a slight suspicion that we are given to some pleasure, avarice, or ambition. We must also avoid all pomp and opulence in food, in housekeeping, in clothing and everything else that tends to annoy the laity and the whole people. The change concerns our servants. From their
customs where the Christian and good, the
But where they are bad, they are very angry, and they easily fall away from the manners of the spirit, as the manners of the bishop are. Therefore, every prelate should take the utmost care, as St. Bernard exhorts at length in the Book of Considerations to the Supreme Pontiff Eugenio, that he obtain for him an honorable servant, and also keep the same from all defilement and suspicion. Yes, that he may so instruct and instruct it that the people may be instructed and edified to good by the conduct of our household servants.
The third concerns the care of the herds, which we are commanded to take care of; to this end, we see to it that it is most important that the bishops have their seats and dwellings in the most populous places of their dioceses, so that they may prevent and provide that the addiction, which is now sweeping through German lands, does not creep in, and where this wants to happen, it is remedied immediately and in good time.
It will also be useful for the bishops to have faithful overseers at the other places where they do not live themselves, so that they can be notified at times when the evil-doer wants to break in by trickery, so that they can immediately take care of it and take remedial action. It will also be very useful for them to visit their bishoprics, as the chief captains are wont to do in cities that are besieged or otherwise being warred against by enemies. They shall also see to it that the service in our churches is conducted properly, and that the benefices are conferred on pious and suitable men.
The fourth concerns the distribution of the bishop's goods and income, which arouses great hatred among the people when it is seen that the bishop incurs great expenses in the abundance and splendor of the house and of the household, and that the poor are abandoned along with them. Therefore, such expenses should be avoided, and the poor should be helped with great faithfulness, and the greatest charity should be shown to their need. In this way we will make God gracious to us (for he who has mercy on the poor lends to God on usury, as Solomon says), and the people kind. Such a distribution of our goods will serve this purpose.
The fifth concerns the discipline and instruction of the people. Pious and learned men are to be appointed as preachers and teachers of the people, who teach good manners and right doctrine by word and example, and who are not quarrelsome, nor do they attack the adversaries too vehemently, so that they are not respected for hating the adversaries, but rather are not considered to be the teachers of the people.
They love them and do them good and seek their salvation first and foremost. For if one attacks the adversaries sharply, he only irritates them more and makes them stiff-necked, and does not edify the people.
The sixth concerns the instruction of the youth in languages and the good arts, in which we see that the protesters omit nothing, but use all their diligence and ability to have learned and famous people in their schools, whose good reputation and fame attract and move the German youth, especially the nobles, to their schools, since they then also take up the teaching of the protesters along with the good arts. And when they are corrupted by this and thus spread throughout the whole German lands, they poison others with it as well. For this reason, every effort must be made to establish schools and universities among the Catholics, and to appoint teachers who are Catholic and truly learned in languages and the good arts, and who are also well known, so that the youth and the nobility are encouraged and moved to our schools and universities by their reputation and good fame, and are also taught proper doctrine along with the good arts.
The bishops should also admonish the parents not to send their children to schools for teaching, where there is not the right faith, namely, if they will now have orthodox schools with us.
We have presented this to Your Most Venerable and Serene Majesties, as common main points, to which many special and proper articles, according to every good sense and wisdom, may be added, so that we may render obedience to Our Supreme Lord, the Pope, who has commanded us these same E. Glories to Christian Reformation, and that we may also align our office, which we bear, with it, as the office of a legate of the apostolic see, to whom the care of all churches is due, and that we may also thereby do enough of the brotherly love and kinship, which we have towards this so noble and dear nation of yours.
Caspar, Cardinal Contarenus, Envoy of the Apostolic See.
1388 Responsibility of the Preachers of the Protesting Estates against the above two writings of the Papal Legate, handed over to Count Palatine Frederick on 2V. July 1541 handed over.
See No. 1385, in 6orp. Leck, vol. IV, 559.
When we understood that the Cardinal Contarenus was to come to this [discussion] day, we were of good hope that he should not only help to make a good Christian concordia with his reputation and power, but also bring the Christian doctrine more to light and explain it. For this generosity and frankness is actually due to a learned, wise man, that he may freely bring forth and say what he, and especially in the church, recognizes to be right. But his knowledge of the book and our articles, which he has given these days, does not correspond to our good expectations of him.
(2) For we are offended by his unreasonable prejudice, since he well sees that we hold nothing, give nothing, or teach nothing that is contrary to the common sense of godly and learned people in the church of Christ, but that some pieces of Christian doctrine have been explained and expounded in our churches in a godly and useful way. Still he has given his judgment by saying: that we depart from the common attitude of the Christian church. In the other scripture he also tells the bishops to wake up, that they should eradicate the doctrine that we lead. He has publicly stated this, so we must not ignore it, lest we be thought to condone his judgment of us. For this reason, we also ask that it be granted to us that we oppose and present this answer, which we have written with truth and moderation, to his unjust judgment.
(3) We confess that we have punished and rejected some errors which before this time had broken down and become very prevalent in the church. But he does injustice to the church of Christ who calls such errors the common attitude or mind of the general church. Human arguments, spread in the church against the gospel, even though the long time and examples of great men and the multitude have given them a reputation and credibility, they are still not the common understanding of the general church, which stands and is understood in the writings of the prophets and apostles, and the doctrine and attitude presented to us by the apostles through proven testimonies.
4 We accept this common unanimous understanding, hold and protect it, and will never depart from it. The Contarenus knows what are the infirmities of the church, what is the desolation of the Lord's Supper in the masses, what is the injustice in the invocation of the saints, what is the defilement in the Roman illegitimacy,
what ignorance there is among the people, who are not properly taught about repentance, about the good deeds of Christ, about faith or trust, which accepts the forgiveness of sins for the sake of Christ. He sees that not only the monasteries, but also the books of the newer Canonum are full of superstition and false worship. He sees that the theology of the monks is completely watered down and in many places not at all like the old theology. In these abuses, we confess, we do not hold with the heap, nor do we respect that he himself approves of these abuses. But this is not to be dismissed by the common unanimous mind of the general church, and therefore it should cease to throw these false vices at us.
(5) But that he further says in his writing, that he does not throw away the hope of comparison with us, he should know that we will never accept the errors, which we punish and reject, but shield them not only with their knowledge and decrees, but also with new vehemence and punishment, which is foreign to the church of Christ. For it is evident that many honest people, and among them some excellent learned men, have been killed simply because they freely confessed the godly doctrine.
(6) And what does Contarenus do in his other writing but confirm this rage against devout Christians, when he tells the bishops to prevent the defilement or addiction that pervades Germany from creeping into the bishoprics, and gives orders to take remedies against it? For what remedy can he mean other than the usual ones, such as cutting, burning, and killing? But these remedies are new in the church, and are especially incompatible with the nature of this nation, nor should they be approved by the man who wants to be regarded as a promoter of peace and unity. The bishops would easily maintain their prestige and power if they corrected some abuses and helped the godly conscientious. We have often testified to this, and we recognize it to be the only way to concord, especially in the church, in which the gentleness of the superiors should shine and prevail.
(7) We have therefore wanted to report this, so that we would not be considered to approve the writings of Contarenus by going around them, and we only urge that they not fall prey to this unjust prejudice of Contarenus, but hold our doctrine itself against the gospel that is presented to us in the apostolic writings and the examples of the first churches.
Preacher of the Princes and Estates of the Augsburg Confession relatives.
1389. the second writing of the Roman legate, in which he explains his previously given answer (No. 1386) about the action of the conversation. July 19, 1541.
See No. 1385 in the 6orx. Uek., vol. IV, 555.
We Caspar, by divine mercy of the title of St. Apollinaris of the Holy Roman Church Priest-Cardinal, Contarenus, of our Most Holy Lord the Pope, and of the Holy Apostolic See in Germany Envoy de latere. After we have understood that our writing, which we have written next in the trade of the religion of the Emperor's Majesty, is not to be considered as a document. Majesty of the action of the collocutors, ordered by her Majesty for this matter, has been received and interpreted unequally by the princes and estates of the empire; namely, that some want to understand and interpret our writing as if we were of the opinion that the articles, which some claim to be compared, should be accepted and tolerated until the concilio and be kept by everyone; the others, however, think that we have referred the whole action of the collocutors, and all actions and disputations practiced in the colloquium, to the knowledge and decision of the pope and apostolic see in common concilio etc. have pointed out. So that no doubt may remain in this matter and our mind and will be clearly understood, we declare our mind and will thus:
That in all this business we have not, by our reported writing, wished to decide or conclude in any way that some of the articles applied should be accepted, or tolerated, or kept until concilio, as we have not yet decided or concluded this, but have assigned and reserved the whole reported action and all the articles of the same to the pope and apostolic see, to conclude the same in common concilio, or in some other way etc.., as we have reported in the Scripture, to which we also assign and reassign all this. Which opinion we declare with this writing, as we have also declared it before to the Imperial Majesty. Majesty, declare and confirm.
So it is to him; [it] has Caspar, Cardinal Contarenus, Legate, written.
740- Section 3: Colloquium at Regensburg. No. 1390. w. xvn, 924-926. ' 741
1390: The Elector's response to the Emperor's farewell objections. July 17, 1541.
See No. 1385 in the 6orx. Ref., vol. IV, 524.
The Roman Imperial Majesty, our most gracious Lord. Majesty, our most gracious Lord, most gracious report, in which Her Majesty, at the most humble request and request of the common estates, communicates to the papal legate all the actions of the ordered collocutors, to hear his opinion thereon, the Electors and the absentees' messages with the answer given by the pope's legate, in addition to others, which the Imperial Majesty has graciously notified to the common estates, have been heard in all humility. The Electors and the absentees' messages, with the Pope's legates' answer and others that His Majesty has graciously indicated to the common estates, have been listened to in all submission.
And know well at the beginning what faithful, gracious and unsaved diligence their Imperial Majesty has done some years ago out of imperial, paternal and also gracious love and affection. Majesty, out of imperial, paternal, and also gracious love and affection, which they bear for the German nation. They have repeatedly and in many ways endeavored to bring the discord of our holy religion to Christian unity and harmony, and to plant and maintain peace and tranquility in the holy empire. To which gracious and faithful diligence the Electors and the absent embassies of their Imperial Majesty express their most humble thanks. Maj. most humbly thank, with the entreaty to humbly respect it for the sake of their Imperial Majesty at all times. Majesty at all times.
And have seen and discussed Her Imperial Majesty's M.'s gracious handwriting, considered and deliberated. And as far as the initial proceedings of the colloquium are concerned, on account of the disputed religion, they consider it useful and good, and they are pleased to consider the points and articles of which the colloquium participants have agreed to be good, and to leave it at that, until a free Christian concilio, or a national assembly, is duly convened; or, if none is to be obtained, until a future Imperial Diet, in the hope that this will be useful and profitable for the prevention of further trouble and discord, as well as for the final settlement of the above-mentioned and other disputed points.
Where there is still hope of settling and reconciling some of the points in dispute, the Electors and the absent embassies have asked the Imperial Majesty in all humility to seek gracious ways of doing so. Majesty to seek and undertake gracious means and ways in this matter.
In the event, however, that it is not possible to raise such a charge at this time, the Electors and the absent embassies shall request the Imperial Majesty to grant them the right to do so. Majesty but
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, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor. Majesty are humbly grateful) act with Papal Holiness, and faithfully promote, for the discussion and settlement of the above-mentioned and other unresolved points, to proclaim a common free Christian Concilium at an appropriate place in the German nation for the most beneficial, and to hold it immediately, also to request other Christian kings and potentates to appear at such Concilio by themselves, or other skillful, experienced persons and theologians.
If, however, such a council should not be able to proceed due to matrimonial hindrance (which the Electors and the absent embassies, on the Roman Imperial Majesty's most gracious assurance, do not wish to do), it will be maintained by the Imperial Legates. Majesty, as well as the papal legates' most gracious entreaties, by no means, but rather want to ensure that all possible diligence is taken by the Imperial Majesty for its preservation. The Electors and the absentees' embassies have no doubt that they will then act and promote with Papal Holiness to call, approve and hold a national assembly in an orderly manner for the peace, welfare and good of the German nation, and to graciously dispatch and send legates to this end to Her Holiness, so that action may be all the more fruitful in this present time.
But in the event that such a National Assembly could not be obtained (of which the Electors and the absent embassies have no comfort at all), they request the Imperial Majesty with all humility to grant their Imperial Highnesses the right to vote. Majesty in all humility, that Her Imperial Majesty may call upon this highly Majesty may lead this heavy burden of the German nation to a gracious mind, and then dispose of it most beneficially in the Holy Empire of the German nation, immediately proclaim a common Imperial Diet in a convenient place, attend the same in his own person, and graciously adhere to the diligence her Imperial Majesty has hitherto used for the welfare and good of this nation, and, with the advice of the Electors, Princes and common estates, seek and undertake gracious ways and means, so that the discord of our holy religion may finally reach Christian unity and settlement, and peace, tranquility and unity may be planted and maintained in the Holy Empire, as the Electors and the absent embassies of the latter and many more graces to the Imperial Majesty will graciously provide. Majesty.
1) "not" inserted by us after the Oorp. RsL.
1391: The Protesting Response to the Imperial Majesty's Concerns about the Departure.
July 14, 1541.
See No. 1385 in the 6orp. Lek, vol. IV, 516.
To the Roman Imperial Majesty, our most gracious Lord, the verbal presentation that has taken place, by which Her Majesty has caused the Princes, Princes and Estates of the Empire to avoid their departure, as well as the following written notification, in which Her Imperial Majesty proposed several points and articles as useful for the departure of this Imperial Diet, the Princes, Princes and Estates of the Augsburg Confession are present, and the absent Councils, Embassies and Envoys, together with Her Imperial Majesty's requests and wishes. Majesty's requests and wishes, have been listened to and heard.
And do themselves first of all against Her Imperial Majesty. Majesty of their most gracious diligence and effort, which they have exerted on account of the disputed religion, to reconcile the same in a Christian manner and to obtain a Christian reformation of the church; they also do not doubt that their Imperial Majesty will now receive from the above-mentioned estates the most humble answer, which they have given to their Imperial Majesty. Majesty will now take from the above-mentioned Estates the most humble answer, which they have given to Her Imperial Majesty, to the cultivated religion. Majesty the day before yesterday, that they are committed to Christian Concordia, in which the divine word and the truth are preserved, and to a Christian reformation of the church, which is of interest to their Imperial Majesty. And since they have accepted the compared articles in a right Christian spirit, the content of their handed over answer and writings: they still rely on them, and most humbly ask their Imperial Majesty to direct and bring them to work for a Christian good beginning of the Concordia, hoping that the Almighty will grant grace, that thereby the truth may be spread further, and the way to a Christian reformation of the church may be made all the better. Thus Her Imperial Majesty has also graciously heard the sentiments and requests of these estates, on account of the incomparable articles, from the aforementioned answer and writings.
In addition, however, they most humbly request their Imperial Majesty. Majesty that they graciously rescind the Augsburg Agreement, as it is not conducive to such a concordia, and also contrary to some of the compared articles, or at least suspend it and put it into effect. For their imperial
Your Majesty should graciously take into consideration that, since the aforementioned parting should be and remain in dignity and strength, it would be quite obstructive to the hoped-for settlement of religion, Christian reformation of the church, and also common peace, and that the two may not stand by each other.
Furthermore, as Her Imperial Majesty the Estates Majesty of the Estates' concerns: whether, in the event that the Concilium should not be held favorably and brought into effect, they should again describe a general Imperial Assembly and take further action on the religious matters, and promote and bring them to a due conclusion etc. As far as the concilium is concerned, these estates are aware of their aforementioned appeal, protestation and request, and are eager for nothing more than that a righteous, free Christian concilium be held in the German nation, in which the disputed religion may be discussed according to the word of God and a Christian reformation and abolition of the ingrown abuses may follow.
But that they should consent to such a council, in which the pope, or those who are his, as the highest opponents of these kindred estates, would presume to judge and adjudicate on the matter of religion, they have justly considered, and have founded, noble, and substantial reasons, such as those previously stated in part in their recusation of the scheduled council in Mantua, on which they also want to have referred to and drawn upon again, most humbly requesting that Their Imperial Majesty would not want such a thing otherwise than according to their high, unavoidable necessity. Majesty would not want to note this in any other way than according to her high, unavoidable necessity, most graciously and in the best way.
However, at the request of Her Imperial Majesty. Majesty's most gracious favor and concern whether, in the event that it is not possible to hold a free Christian council in the German nation, it would like to take further action for the sake of religion and Christian reformation through another common imperial assembly. For they are at all times obliged, as they have had it said several times, to give sufficient reason and cause for their Christian confession and church doctrine and to give an account of it.
Her Imperial Majesty has also announced that all prints, new books and writings concerning religion, as well as all defamatory books etc. are to be forbidden to be printed or to go out on pain of a sworn penalty.
As much as religion is concerned with what is Christian and in accordance with the Holy Scriptures, these states may not consider that printing such things or letting them go out is forbidden or forbidden by law.
The authorities of the city of Vienna are not aware of any such obstacles, for which they would like to be humbly requested in such a case, but they do not agree to this.
But as far as the diatribes are concerned, they are not meant to let them go out for themselves, or to allow so much of them to others. But nevertheless, they do not want to give them what is necessary for the salvation of their honor, since others would have let out defamatory writings against someone of this part, or would have done so later, just as such salvation of honor and responsibility cannot be called defamatory books.
. Concerning the Peace of Nuremberg, these estates would like nothing better than that it be kept steadfast and firm. However, because it is being misunderstood and disrupted, it is most necessary for the preservation of peace and tranquility that such misunderstanding be removed first and foremost, and that it be declared here in the manner of the action once taken at Nuremberg.
And because the Imperial Majesty has requested Since the Imperial Majesty has requested the Estates' concern for a lasting peace, they would have been inclined to inform and present the same to their Imperial Majesty in due time. However, since there were other matters to be discussed, they could not therefore decide and be heard beforehand, with the most humble request that the Imperial Majesty should grant such a delay. Majesty will not be displeased by such delay.
And so that the above-mentioned peace may be kept all the more firmly and steadily and the misunderstanding that has arisen may be cut off, the reported estates herewith humbly submit their concerns to their Imperial Majesty. Majesty, hoping that Her Imperial Majesty will find a solution and 1. Majesty will find therefrom and 1) note that nothing else is desired and sought than what may be useful for this purpose in accordance with the same peace and according to the state of affairs. And again, as stated above, also suggested in the written objections submitted herewith, we wish to be reminded most humbly that the Augsburg Treaty be rescinded for the benefit of this Peace, or at least suspended.
For as far as the Court of Appeal is concerned, these estates would also like it to be the occasion for it to remain with reasonable authority, power and jurisdiction, to be handled thereby, and also to be given a hearing by all estates. Consider also that this is the highest court of the Imperial Majesty. Majesty
1) In the 6orx. Rst.: "to" instead of: "and".
It is the property of the state and of the empire, -that it should be appointed, occupied, and decreed, so that it may have such authority, power, and jurisdiction as may be justly and equitably used for its promotion and administration.
But the way in which the Chamber Court is currently staffed with many biased, affectionate, and in part inexperienced young people is evident and unconcealed. For even though learned, understanding, irreproachable persons, according to the imperial order, have been sent and appointed by princes and circles related to this religion several times, the same ones have been rejected and rejected without any just cause, and others, who were not comparable to the present ones in doctrine, skill, understanding etc. without the knowledge and will of the same Electors and districts, solely so that the reported assessors would not suffer or have anyone with them, but only those who would be of their character and highly adverse to these estates. As in religious, but also in profane matters, these estates are highly incriminated against law and equity, so that these estates may neither assume nor hope for equal rights with the same partisan assessors.
And for this reason they ask again, as has been done several times before and is also reported in the articles of peace, that the Imperial Majesty, for the preservation of peace, tranquility and rights in the Empire of the German Nation, would see to it that the aforementioned Chamber Court is thus reformed and filled with honorable, learned and unbiased judges. Majesty, for the preservation of peace, tranquility and rights in the Empire of the German Nation, that the aforementioned Court of Appeal be reformed and filled with pious, honorable, learned and unsuspicious persons by Her Imperial Majesty, the Princes and the Orderly Prince. Majesty, Electors, and the ordered circles, so that these estates may also have the comfort of an equal right in the Empire, as is just.
And in such a case, they are obliged, along with other princes, princes and estates of the empire, not to be lacking in their part in the cheap maintenance of the court of review. However, so that the Imperial Majesty In order that the Imperial Majesty may make true and thorough inquiries as to the present state of the above-mentioned suspicious action of the Court of Appeal, and that it may all the better come to a lawful reformation and appointment of the same, it is the most submissive concern and request of these estates that the Imperial Majesty may by some of both princes and princes of the empire provide for the maintenance of the Court of Appeal at reasonable cost. Majesty would have such suspicious persons investigated in the most favorable manner by several commissioners appointed by both sides. Therefore, these estates are requested to inform Imperial Majesty or the same commissioners. Majesty, or the same commissioners ordered by him, to pay some of their complaints, which were imposed on them by the same commissioners against right and equity (of their discretion).
so that in this and other matters the reason and truth may be inquired into, and according to the findings, a reasonable understanding, decree, and appointment of such a chamber court may take place. For without this it is not to be hoped that there will be some peace in the Empire of the German Nation.
These estates are also inclined, by means proposed by the Imperial Majesty, to show themselves worthy of the urgent help of the Turks through the Elector of Brandenburg, according to their previous request, so that no shortage will be found on their part.
When the princes, princes and estates of the other part will hear the advice of the persistent assistance, these estates shall not be affected, as far as they may obtain and have permanent peace and equal rights in the empire.
Likewise, with regard to the coinage and other points in which Imperial Majesty has issued notices. The same applies to the coinage and other points reported in the Imperial Proclamation.
Which the above-mentioned estates have not wished to leave unreported to the Roman Imperial Majesty. The above-mentioned estates have not wished to leave unreported their concerns to the Roman Emperor's Majesty in response to the notification and request she has just made. And do their Imperial Majesty Majesty's most humbly command.
Delivered July 14, etc.
1392: The Other Catholic Princes' Reply to the Farewell Concern of Imperial Majesty. July 17, 1541.
See No. 1385 in the 6orx. Lei, vol. IV, 526.
The Christian princes and estates have expressed themselves in the writings and approvals recently handed over to the Roman Imperial Majesty. Majesty, and also in the Papal Legate's resolution, however brief the time may be. They may well remember that Imperial Majesty has previously, at several imperial congresses and now here, expended great labor, effort and diligence to bring the religious matters and the raised misunderstanding in our holy Christian faith back into unity and to carry out a Christian reformation. Therefore, the Christian princes and estates of their Imperial Majesty express their most humble gratitude. Majesty most humbly. Because also the Imperial Majesty has let himself be heard. Majesty has let it be known that he will move here in a few days, it is not necessary that the estates of their Imperial Majesty be confronted with superfluous shrines. Majesty with superfluous writings, disputations and speeches, or to burden their Imperial Majesty or themselves for a long time. Majesty, or even themselves, for long, but rather in a Christian and
1) take up the matter honestly, and in such a way that the Imperial Majesty may be and be retained at the conclusion of these matters. Majesty may be and be retained at the conclusion of these matters. Her Majesty should also be most humbly requested and prayed for.
And on imperial. Majesty. In response to the writings of the Emperor, these estates find first of all that in Germany and other nations, and thus in common Christendom, many abuses, sects, heresies, and divisions have occurred and broken down in such a way that they cannot be eliminated or corrected without a common council. Nor do the Christian estates have the right to approve or permit some changes in religion, ceremonies, and customs that have been brought about for many hundreds of years, or that have been ordered and established in the councils. Since the Papal Holiness has obtained through its Holy Legates the right to establish a Conciliar. Legates to hold a concilium within a short time, and the Imperial Majesty is willing to hold a concilium otherwise. Majesty is willing to speak in person to Papal Holiness about this, that the common Christian estates want to thank Papal Holiness and the Imperial Majesty for the paternal and most gracious offer, and call upon them with all seriousness, that their Papal Holiness will take such a request and granting of a Christian common council into consideration in the most beneficial way possible and human, and hold the council in a convenient place and venue of the German nation, without any hindrance, and thus prevent the loss of many Christian souls.
And although the powerful Christian potentates are prevented by other worldly business and obstacles from appearing in person at the Concilium, nevertheless the Concilium will continue, and the Papal Holiness will most earnestly request and exhort those Christian potentates who would not and would not appear in person, to order and send in their place and in their name their learned, pious and skilful commanders and commissaries and fully authorized authority, so that Christianity may be brought into a Christian nature and life, the error may be eradicated and stopped, and thereby the wrath and punishment of God may be averted from us.
However, if such and a general council cannot be obtained (which common estates can obtain at the behest of Papal Holiness and the Emperor), the Holy Roman Emperor is entitled to a general council. Holiness and Imperial Maj. Maj. Christian mind and diligence), that then the Imperial Majesty by Papal Holiness may obtain so much as he desires. Majesty, by Papal Holiness, to preserve so much that in German
1) 6orx. Lei.: "finally".
The first step was to establish a national council for the German nation. And where this way is paved by Papal Holiness and the Holiness and Imperial Majesty. Majesty, that then Imperial Majesty, in accordance with her most gracious behest. Majesty, in accordance with her most gracious command, will most favorably submit to the Reich of the German Nation, requiring and again attempting to bring the confusion and misunderstanding into better ways and to discuss it in a Christian manner. For outside these ways, the longer the German nation, the more it will be divided and disunited within itself. Honor, praise and wealth will not exist, and such apostasy and ruin would also reach from there into other nations.
On the other hand, the common Christian estates are determined, with the help and grace of the Almighty, to remain and persevere in our old religion and true faith, as it has been established in the holy Gospels, councils, statutes and ordinances of the common Christian church, the teachings of the holy fathers, and also from the time of the apostles to this time; likewise in the decrees, mandates and ordinances by Imperial Majesty and the common estates of the Empire. Maj. and common estates of the empire, and especially at the farewell at the most recent Imperial Diet in Augsburg, promised and agreed to remain and persevere. They also wish to promise and provide that all the other estates which entered into the same resolution at Augsburg will seal and sign it, and also that the Imperial Majesty will be informed of it. Majesty. They have again ratified it at Regensburg, and recently and for the third time at Hagenau, through princes, princes who have been there in their own persons, and have again approved and promised to keep the Augsburg Resolution, and have also offered, where action is to be taken against the same Augsburg Resolution, to speak of a defension and to agree to it, as the treaties and writings there have been, and most importantly, because Imperial Majesty has given all those who have been there the right to do so. Maj. on the same days has given all, also here in the first proposition, and now in Her Imperial Majesty's farewell benediction. Maj.'s farewell discretion, they will not depart from the above farewell.
Thirdly, when the Roman Imperial Maj. Maj. graciously proposes that, in view of the many efforts and labors involved, the points on which the Colloquents have agreed should be considered good until a concilium and final discussion, the Estates have reservations that this is by no means to be approved or advisable, for the following reasons: Firstly, there are several articles in the writings of the colloquents which are unnecessary, superfluous and have not been in dispute before, nor are they now. Namely the first, the second, the third and the fourth. Therefore from
It is not necessary to compare them. Thus also the fourth article, of original sin, is not compared here, but at Worms; but nevertheless determined on a different opinion, than is now comprehended in the handed down writings.
On the other hand, it will also be highly necessary for both parts to reassess such writings and to arrange a new colloquium and disputation. For some words in the above writings are contrary to the common usage of the church and the fathers. Such are some ways and inadmissible doctrines and sentences, which at the very least have been put out, moderated, and put into a different form, and thus these things will be brought up for several more months.
Thirdly, the articles to be compared are the least, and not so highly controversial among scholars, nor annoying to the common man. And because the most important articles, on which the Christian faith stands, as: of the most reverend sacrament of the true body and blood of Christ, of adoration or retention of the same, change of bread and wine, of the mass, of priestly marriage, partaking of the sacrament under both forms, confession, penance and satisfaction etc., The protestors not only never compared the two, but also opposed them to the utmost, and no comparison could be made that the Christian colloquists had gone too far in the same, and thus might suffer their doubts, correction, and explanation.
And fourthly, that all kinds of disparagement and slander of the papal H., kais. Majesty, and all Christian estates might arise from it. Therefore, it seems more advisable and much better to the Estates that the Colloquent Scripture be left in its value, and that all matters concerning the faith be deferred to a General or National Council, or to the action of the common Estates, just as the Papal Legate may resolve that he shall be able to take the necessary measures. H. Legate's resolution that he may defer all action to the concilium of papal saints.
1393: The Envoys of the Free and Imperial Cities Reply to the Emperor's Farewell Bequest. Majesty's farewell
think passed the 18th of July 1541.
See No. 1385 in the 0orp. Lei, vol. IV, 552.
Most Sublime etc. Although we had hoped that princes, prelates and counts would now, after having remembered, keep to the old usage that had come down to them in the empire, and give us a copy of their thoughts, as they had brought it down, we have now decided on the following
and deliberation, it has happened again on Sunday, the 17th of this month, that they have let us know through their deputies how they have decided to submit two different answers in the religious matter of the Roman Imperial Majesty, and have ordered them to be read to us. Majesty, and ordered that the same be read to us. But because we see the greatness of the writings, and do not consider that they should be uniformly received in the memory by the ear, and because our superiors are also considerably concerned about this, we have requested a copy and consideration for the furtherance of the matter, but have not been able to obtain it. Therefore, we, as those who are excluded from them, respectfully request that Your Imperial Majesty, in due obedience to your wishes, grant us a copy. Maj. in due humble reply.
Once again, we ask that Your Imperial Majesty will graciously treat us in accordance with the old custom. Maj. will graciously treat us according to the old custom, and in view of what the Roman Emperor's Majesty, also the free and imperial cities, now have in common with the princes, prelates and counts. Majesty, as well as the free and imperial cities, will graciously provide us with Princes, Princes, Prelates and Counts, in accordance with the old usage, our previous report handed over to E. Imperial Majesty. Majesty, according to the report handed over to us.
And therefore, upon the most gracious remonstrance and request of Your Imperial Majesty. Maj.'s most gracious remonstrance and request, Tuesday the 12th of this month, concerning religion, we do hereby express our most gracious thanks to Your Imperial Majesty. Maj. we thank most humbly the most gracious E. kais. Majesty. Majesty's intention and offer that E. kais. Maj. intends to dispose of himself again in the Holy Roman Empire of the German Nation in the most favorable manner, whenever possible, with the granting of the Almighty. He will show and prove himself in this matter in the manner befitting a Christian emperor. That also E. kais. Maj. is now anxious to dispose of Papal Holiness in a beneficial manner and to hear from the latter what is to be hoped for on account of the Concilii, we wish E. Kais. Majesty's Almighty grace, help and support for this Christian project of Her Majesty.
And when E. kais. Maj. has set before the common estates the question whether it is considered good to consider the points on which the colloquia have been settled on both sides as good and to leave it at that, at least until the next common council etc., or until such time that otherwise, by due means with the consent and settlement of the estates, other order or provision is made and established etc.
If then E. kais. Majesty considers this to be good, we graciously submit to Your Imperial Majesty. Maj. graciously consider, and especially the several parts, that the compared articles, and over the compared ones the
The Constitution of the Catholic Church is to be opened, publicized, and allowed to be learned [taught] in such a way as is considered by the same Catholic Colloquents. This would deprive the people of the desire to know what is being done hereunder, and would give Ew. Maj. and the Estates would be aware of the diligence of the men in this matter, and suspicion of indiscipline would be averted. It is hoped that this will also reduce the displeasure and mistrust that the seculars have had toward the clergy up to now, or perhaps even remove it by this means. Majesty. Otherwise, where such misgivings on the part of His Majesty the Emperor would not prevail, the displeasure and unrest would only increase.
1394: The Roman Emperor's Other Farewell Concern. Majesty's other farewell concern. July 23, 1541.
See No. 1385, Im Oorx>. Vol. IV, 587.
The Roman Emperor. Majesty, our most gracious lord, hereby informs the Princes, Princes and Estates of the Roman Empire, and the absentees' embassies, of his kind and gracious opinion, how the same can be deduced from his Majesty's invitation to this Imperial Diet, as well as from the proposition first made by his Majesty. Maj.'s invitation to this Diet, as well as Her Majesty's proposition of the reasons why Her Imperial Majesty is coming to the German nation again. Maj. have come to the German nation once again and held this Diet. In the same way, the common estates of the Empire have good knowledge of the reasons for which their Imperial Majesty has come to the German nation and held this Diet. Maj. has hitherto devoted much diligence, effort and work to the settlement and settlement of the disputed religious matters, and has omitted nothing that might be helpful or beneficial to the action. As then Her Imperial Majesty has immediately received. Majesty immediately took up this matter, as the highest main point, at the beginning of this Imperial Diet, and with the approval of the Electors, Princes and Estates on the disputed articles of religion, ordered some theologians to consider these articles, and what was done by them, to bring the same to the common Estates of the Empire; when this happened, and more recently, with their, the Estates', council, the same ordered theologians' action was presented to Papal Legates. Holiness legates. And thus Her Imperial Majesty has provided Maj. has provided, where such disputes and errors have come to amicable agreement or settlement, that subsequently in all other matters of the Holy Roman Empire, the more the matter will be settled. The more the matter is advanced, the more confidently good decisions and discussions may be found in all of them.
However, what for a long time Her Imperial Majesty has been doing in this disputed religion up to now. Majesty in the disputed religion at this Imperial Diet until now,
with great inconvenience and trouble for Her Majesty, that would be obvious, and therefore it would be unnecessary to give a longer explanation to the common estates of the empire. However, since all the diligence of Her Majesty has not brought the disputed articles of the religion in question to a point where a final settlement or agreement can be found in such disputes, as the princes, sovereigns and estates are well aware, and since the events of the common Christianity's hereditary enemy, the Turk, are occurring in more places in such a dangerous and burdensome manner, the high and unavoidable necessity has been ordered in all ways to counteract such danger in a timely manner. So that no time may be lost in this, Her Imperial Majesty has therefore deemed it good. Maj. has considered it good and thoughtful to remit the ordered theologians' action to a common council, as then the Papal Holiness Legate of Her Imperial Majesty has decreed that such a council should be held. Maj. that such a council will soon be announced by the papal holiness. If, however, this should not be continued, a national council should be held, and if none can be held, a general imperial assembly should be held.
And so that the common estates of the empire may feel and hear that their Imperial Majesty is graciously inclined to promote the welfare and acceptance of the Holy Roman Empire. Majesty is graciously inclined to promote the welfare and acceptance of the Holy Roman Empire, and especially that this religious dispute be brought to a beneficial conclusion and discussion. Majesty will act and promote with all diligence and earnestness at this present passage in Italy by Papal Holiness, that such a general council be held in the most beneficial way, and in case it should not have its progress, then the national council will be announced and held in the most beneficial way, inasmuch as such has been requested and desired by the common estates of the Empire. And if none of these can be held, then Her Imperial Majesty wants to hold it in the most favorable way. Majesty will then, as far as possible, proclaim a general Imperial Diet and attend it in his own person, hoping to bring the disputed religious matter to a final Christian settlement and unity and to do everything else that may be beneficial, useful and good for the Holy Roman Empire and its estates.
And thereupon may Her Imperial Majesty be graciously admonished and reminded that until a final settlement is reached by the protesters. Majesty's gracious admonition and reminder that no action be taken until a definite final settlement is reached by the protesters over and against the articles of which their appointed theologians are united.
That in the meantime the ecclesiastical prelates together and especially want to be careful to establish order and reformation among them, which will be a preparation for good, proper and wholesome administration, also for the final Christian settlement of the disputed religion, and will undoubtedly be of great service to it.
1395: The Electors, Princes and Common Estates Reply to Imperial Majesty's Other Farewell Concern. Majesty's other farewell concerns. July 26, 1541.
See No. 1388; in 6orp. Rek., Bd. IV, 595 complete; Bucer, Hortleder and Walch have omitted what follows: from the Nuremberg peace state, from suspension of the eight declarations and processes at the chamber court, from the mint, from the urgent Turkish help etc. We have also left it at that.
Electors, princes and common estates have received Imperial Majesty's farewell resolution in the matter of this Imperial Diet. Majesty's farewell resolution in the announced matters of this Imperial Diet, and express their gratitude to Her Majesty for the diligence, effort and work done, and especially that Her Majesty has thus burdened herself with the matters for so long a time. They hereby wish to repeat their concern about religion, which has recently been submitted to Her Majesty, and, in addition to this, they wish to express their gratitude for the present notification of Her Majesty. The Council of the Holy Roman Catholic Church is to be satisfied with the fact that the writings of the Colloquents are to be postponed to a General or National Council, or to a further Imperial Diet and Christian action, and have granted themselves leave to do so.
And we humbly request that Her Imperial Majesty, in accordance with her gracious request, urge Papal Holiness to grant such a common Christian concilium. Majesty, in accordance with their gracious request, to urge their Papal Holiness most diligently to grant such a common Christian concilium, and to proclaim it in a convenient place of the German Nation in the most favorable manner, and if such cannot be obtained, to hold a national assembly and to convene it in an orderly manner; or, if none of these can be brought about, then to proclaim a common Imperial Diet, at a named time, which their Imperial Majesty will now graciously name before this parting, and to visit the same in their own person. Majesty will now graciously designate before this parting, and to attend the same in his own person, and also to enable Papal Holiness 1) to appoint legates to the National Council, or reported Imperial Diet, with perfect authority, so that these disputed religious matters may be fruitfully resolved and acted upon.
1) 6orp. Lei.: "strive".
On the other hand, the common estates want to reassure themselves that the protesters will adhere to their Imperial Majesty's most gracious Christian and reasonable reminder and admonition. Maj.'s most gracious, Christian and fair remembrance and admonition, and at the very least will not proceed further or further against the articles approved and united by their theologians.
Thus the ecclesiastical princes and prelates request that they not only consider, but are also willing and able to carry out a Christian reformation among themselves and their dependents, and that no shortage of them appear in all of this. In order that such a reformation may be carried out and acted upon all the more salutary, the Electors, Princes and common estates humbly request that the Imperial Majesty, the Pope, and the Church of Rome grant a pardon. Majesty may enable the Papal Holiness to interpret and command the clergy, in addition to Her Majesty, by reason of Her Papal Holiness, to bring such Christian Reformation into the work in the most beneficial way and to keep it in earnest, and they are of the hope that by this means they will find all the more consequence and obedience among their own.
1396: The Protester's Reply on the Imperial Majesty's Other Farewell Concerns. Majesty's other farewell concerns. July 25, 1541.
See No. 1385. in 6orx. Lei, vol. IV, 590.
The Princes, Princes and Estates of the Augsburg Confession, present and absent, the Councils, Embassies and Envoys of the Roman Imperial Majesty, our most gracious Lord, have read and diligently considered the proposal and notification for a final farewell. Majesty, our most gracious lord, have most humbly read the concept and notification for a final farewell, and have considered it with the desired diligence; thereupon, for the advancement of the matter, out of their unavoidable necessity, have also immediately put and understood their answer and concerns on the following points.
And first of all, as regards the gracious diligence which the Imperial Majesty has exercised for the settlement of religion, and then the Concilium. Majesty has shown in the settlement of religion, and then concerning the Concilium, on which Imperial Majesty has deemed it good to remit the ordered theologians' action. Majesty considered it good to remit the prescribed theologians' action, and also graciously offered to act and promote that such a general council be held to be the most beneficial, the Estates of the Augsburg Confession and Religion express their gratitude for such gracious efforts of the Imperial Majesty. Majesty's gracious diligence and request.
However, after Her Imperial Majesty. Majesty in this
In their next reply to the means proposed at that time, the Estates graciously noted that they would like nothing more than that a righteous, free, Christian concilium be held in the German nation, in which the disputed religion would be discussed according to the Word of God and a Christian reformation would take place, so they would also be humbly inclined to such a free Christian concilium; but that it would be held in the German nation, as such a concilium had been decided in several previous imperial decrees.
But why these estates could not consent that the pope and his, as their highest opponents, should judge and pass judgment on the religious matter in such a council, etc. Majesty in such a closer reply, and also on the basis of it, substantial and considerable reasons, which were also partly presented in their previous recusation, on account of the scheduled council at Mantua, and on which they now, as before, want to have referred to and drawn upon again.
And that the Imperial Maj. Majesty's gracious admonition and reminder that no action will be taken until a definite final settlement has been reached by the protesters on and against the articles of which their appointed theologians are united, these estates wish to show themselves worthy of all due respect in these and other articles, by virtue of the answer and explanation they have given. On the other hand, they humbly request, as they have also been partly noted in their reply, that the Imperial Majesty, together with the other Electors, should not take any action. Maj. will graciously decree with the other Princes and Estates, or graciously leave them free, so that theirs will also be taught in accordance with the Articles compared, as their Imperial Majesty has previously proposed. Majesty had previously proposed and many Electors, Princes and Estates had considered it good.
On account of the order and reformation, and that the ecclesiastical prelates, as well as those to be appointed, should be considered, these estates thank the Imperial Majesty for such a reminder. Majesty, and would have liked nothing better than that such reformation had been carried out in accordance with divine Scripture and the old Canonibus, and would still be carried out, the content of several reservations, which these Estates theologians submitted humbly. 1)
1) This is followed in the Oorp. Rsk. still another execution over the peace state, the chamber court, change of an article in the Augsburg imperial agreement, abolition of the eights and processes, which Walch left out.
1397. D. Eck's false testimonies, which he entered in writing in the assembly of princes against the book presented for colloquium. About July 4, 1541.
See no. 1385. Latin in Oorx. Vol. IV, 459; there with the time determination: ters 5.4ul. 1541.
I have never liked this unflavored book, and still do not like it, and will not like it, in which I have found so many errors and shortcomings. Therefore, I recognize, as I have always recognized, that it is not to be accepted by the common Catholicis, which leaves the church and fathers' custom of speaking, and draws on the way of Melanchthonis (MeIanchthonizat,).
And I, the same Eck, have not approved nor seen the book handed over to the Imperial Majesty. Maj., but only the articles of the Lutherans have been read to me. Much less have I approved of a writing that should be handed over to the Imperial Majesty with the book. Majesty with the book, which I have never seen.
1398: Letter from Julius Pflug and Johann Gropper to Count Palatine Friedrich and Granvella, as presidents of the Colloquium, in which they complain about Eck's slander. About July 5 or 6, 1541.
See No. 1385. Latin in Oorp. Uek., Vol. IV, 460. There, this writing has the date: July 6 or 7, 1541.
To the most illustrious Prince and Lord, Mr. Frederick, Count Palatine of the Rhine, Duke of Bavaria etc., and to the illustrious Lord Nicolao, Lord of Granvella, President, and to the well-born, noble and respectable gentlemen listeners, from the K. M. to the conversation, recently held at Regensburg, of religion, superiors and affiliates, our gracious, magnanimous lords and dear friends.-
1. illustrious prince, illustrious, benevolent, noble, honorable lords! We have no doubt that it was not without God's special providence and goodness that, after the most invincible Emperor, our most gracious Lord, with the approval of the powerful common estates of the Holy Roman Empire, considered it good to choose D. Johann Ecken and both of us to talk with the protesters of religion, that it pleased Her Majesty that this same
The following is a brief description of the proceedings and the conversation of H.F.G., graces and honorable lordships, in the name of and by order of Her Majesty, partly for the sake of prestige and authority, partly to give testimony. For the outcome of the matter, now that the transaction has taken place, shows sufficiently how dangerously we would be subject to false and unjust accusations if Her Majesty's graces and honorable lordships were not to bear witness to all matters as they are being negotiated.
You know, however, in what way we were initially called to this trade. For we ourselves, as you know, have not intruded, but have apologized for our clumsiness to our most gracious lords and their envoys and councillors, as well as to Imperial Majesty. Majesty, and have also asked and confessed that this burden be placed on those who are more capable of carrying it. But, as your princely graces, graces and honorable glories know, we have not been heard in this, but have been drawn to and urged to do what we would much rather have had others take it upon themselves who could have done so with more fruit.
3. Now, however, if we have performed the obedience required of us, and [so] much has been done of us, with the utmost faithfulness and honesty (to which we testify to God and our conscience), nor have we accomplished such work without noticeable labor and effort: Not only do we not receive thanks for this, but we also suffer severe disgrace and false testimony through no fault of our own, and this from the one from whom we have not provided ourselves with anything of the kind, and to whom it was not proper for us to do this in any way, for many and important reasons, so that he would have remembered himself.
4 The same is D. Eck, recently assigned to us for discussion, who was supposed to protect and shield this discussion, which he not only attended with us for a good time until the fever attacked him, but also to some extent according to his authority, against all unjust and false accusations: so he is the first to attack such discussion quite grimly and falsely revile it. For we have seen his writing, which he did not send to bad people, but in the council of the princes, prelates and commoners of the Holy Empire, in which he was not afraid to testify that he never liked, nor does not like, nor will ever like the book (which he calls an unflattering book) that was handed over for discussion by Imperial Majesty. Majesty, in which (as he says) he has found so many errors and defects; which book he also calls in the same writing, without any cause that he would bring forward, solely out of presumptuous violence, as the
the highest court of honor and censorship ordered, condemns and unworthily judges that it is accepted by the general Catholicis, that he also impudently denies to have seen, 1) as it is namely handed over to the K. M. after having had a conversation. To this he then appended from his poem, from a writing that his unknowingly with the book of the imperial majesty. Majesty. In addition, we have heard how he should also have compiled sharp and biting remarks about all and every article, compared and uncompared, in which he was under no other obligation than to show that in the entire book, as it has been handed over to the imperial majesty, he should not have been able to make a mistake. Majesty, there is nothing in it that is not either superfluous or erroneous, or that does not serve to tolerate the discord of religion.
5 And although D. Eck poured this out, because he was troubled with fever, more out of impetuosity of mind than considered judgment: we have nevertheless learned that through this he has obtained his consent that his noble princes in Bavaria, and through them also several others, have been persuaded to think of the matter as it pleases Eck; also that they have not only been persuaded as far as they are concerned, but have also been brought to the point that they are highly submissive to persuade even the Emperor's Majesty that the matter be resolved. Majesty that she, too, should put up with that which the corner poured out imprudently.
6 But in this we do not consider ourselves unfortunate that His Grace and honorable lordships have been present at all things, have seen and heard everything themselves, nor has anything in this whole transaction been negotiated by us without your knowledge, or even without your command. Where we, out of our own counsel and sought honor, or through some own temptations or motives, have pushed ourselves into this deal; where we have not faithfully and completely adhered to what the imperial majesty has prescribed; where the book which the imperial majesty has prescribed, and which does not come from us, has not been read through completely with the corner beforehand; if the same book had not been recognized as good by men of great reputation (to whom the imperial majesty together with the common estates has not unreasonably conceded much, namely in the things that are compared among us, the collocutors), before we started the conversation; if, finally, the corner himself had not been so long with us in the conversation, as our associate, and had not read the major part of the book, which
1) "to have seen" put by us instead of: "have seen". In Latin: ssviäisss.
in his presence and considered in the articles, which are compared by both parts, as healthy and in accordance with the general belief, not only with words, but also partly with the testimony of his handwriting; yes, if all this (as he tells) did not take place and hold true: so the corner would have perhaps, that he would like to turn against E. graces and glories, so that they did not judge and hold him as the one who wanted to weigh down the action of the conversation with false evidence.
Now, however, if Your Grace and Glory know from what counsel we have been appointed to the discussion; with what diligence and by what means the book has been examined and considered before the discussion; what form and order the discussion has begun and a good time has been kept in the presence of the corner: then we have nothing to worry about that the corner should talk you out of his falsehood. Yes, it is not only us, but also E. F. G., G. and other respectable authorities who would be drawn into grave suspicion if Eck were to talk, as if they had not been faithful enough to their command. Namely, because they spent so much time talking about religion, and yet did not inform the imperial majesty in time about the religion. Majesty of the articles and doctrines which the corner claims to be so detrimental and harmful to religion and the Holy Roman Empire, and that the same Imperial Majesty, together with all commoners, had not been faithful enough to their command. Majesty together with all the common estates of the empire in this article with such noticeable danger and harm.
8. but praise be to God! that E. F. G., graces and honorable glories have such unharmed faith with imperial majesty. Majesty, and also such praise by everyone for their virtue and honesty that no one doubts whether one should believe you more or the one corner, because you did not come to the discussion so imprudently, and did not discuss and act on the part of both parties in the process (as one is wont to say), but took it with diligent attention, as if by imperial command, and kept all doubts right and well in mind. Praise be also to God that E. F. G., graces and honorable glories, has seen that Eck has been with us in the conversation and all the examination and consideration of the book, up to the article on the Eucharist; that she has also heard that he, Eck, has accepted everything that is compared up to the same article with his own mouth and has recognized it as good. Finally, praise be to God that Eck's own handwriting is still in our hands, by which we may testify to all the world that he has the opinion
and doctrine, in the book, to Imperial Majesty. Majesty, not only in several bad articles, but also in the very largest and most important article, on Justification, he gladly accepted and approved. We do not mention that he was the first to make it so that the article on Justification, which was published in the book by Imperial Majesty us, the Colloc. Majesty to us, the Collocutoribus, and that this article, which is somewhat more meager and requires further explanation, as we have testified in conversation, has been put in its place.
Now, however, in what form, with what gestures, what indications of the mind this conversation of ours was held, and whether we acted jokingly or seriously against one another, gladly giving way to one another (after some had worked so hard that they became ill over it), you know best, and the action itself bears witness to it. And God wished that the princes and prelates, with whom the debate took place much too soon and hastily, would have deserved so much from our work, which we took upon ourselves for their benefit and favor, that they would have heard and heard us beforehand about the compared articles, since we were always ready and willing to give an account of them, before they condemned both of them by themselves, and that they should be suppressed by their imperial majesty. Majesty, in their writing, which they want to hand over to Imperial Majesty. Majesty, they have recognized and judged. But this reward of our work and faithful service, which we encounter, like all pious people who heartily wish to see the congregation counseled, and who would gladly stand for its invading harm, we want to accept without complaint, because we have to expect a different and better reward from the Almighty God.
(10) However, in order that His Imperial Highness, His Grace and His Honorable Majesties do not complain about saving and protecting our innocence and good name from this so false and unjust evidence of the corner, His Imperial Highness, His Grace and His Honorable Majesties certainly do not complain, nor do they abstain from their office and duty, since they are appointed as presidents and witnesses of the whole action, nor do they refuse to help us in the present distress into which we have been plunged by His Imperial Majesty and His Imperial Highness. Majesty and E. F. G., Graces and Respectable Glories, nor will they refrain from helping us in the present distress into which we have been forced by the Imperial Majesty and E. F. G., Graces and Respectable Glories. We know well that a Christian is entitled to suffer injustice and disgrace patiently; but we also know that honor and name do not save an inhuman being, especially therefore
Danger of truth and weaknesses: The danger of the truth and the weaknesses.
11 Therefore, Serene Prince, Illustrious, noble and honorable Lords, we request and entreat your graces and honorable lordships for the sake of God Almighty, which business and trade we have negotiated in your presence and at your behest, and after everything has been negotiated, before we have submitted it to the Imperial Majesty. Majesty, you wanted, by virtue of the office you held and the fee, to bear witness to the truth alone, and for the benefit of the Imperial Majesty, our allies. Majesty, our most gracious Lord, then to the most venerable legate, then also to the most venerable and most illustrious Electors and other princes, prelates and lords, with whom we are most seriously and falsely presented, by your writing indicate and testify from what counsel we have been drawn to the conversation by the Imperial Majesty. Majesty has drawn us to the discussion; with what faith and diligence we proved ourselves in commanded business, and that we may briefly understand that you wish to testify publicly what you think of all our actions, so that by your testimony, which is more than anyone will contradict it, we may recover our honor and good name among men, and repel the unjust disgrace with which we were undeservedly attacked, and preserve and prove our faith and innocence among men by your diligent 1) and irrefutable testimony. To the same E. F. G., graces and honorable glories will do what is best befitting them and entirely necessary for us, which we desire to earn against the same E. F. G., graces and honorable glories with eternal veneration and service.
E. F. G., graces and honorable lordships subservient and devoted
Julius Pflug and Johann Gropper.
1399. imperial certificate, issued on the testimony of the presidents and audience, Mr. Julius Pflug and Johann Gropper, that they have faithfully and without reproach complied with the imperial order during the conversation.
In Hortleder, tom. I, lid. I, enp. 37, p. 337 and lid. V, 6Äp. 14, p. 1149, In Lei. vol. IV, 464. also in Spalatin's Annals, p. 603.
1) "busy" set by uas instead of: "eternal".
The Roman Imperial Majesty, Our Most Gracious Lord. Majesty, our most gracious Lord, has noted from all kinds of actions that have recently occurred in the Imperial Council that the book that Her Imperial Majesty sent to the Princes and Estates after the colloquium on religious matters wants to be drawn into a disputation. Majesty after the colloquy held in the religious matters of princes, princes and estates, wants to be drawn into a disputation. In order that Mr. Julius Pflug and Johann Gropperus, whom the Imperial Majesty has sent, may be drawn into a disputation. Majesty, on the basis of their gracious apology, to hold the colloquium with the protesters, are not violated by such a disputation:
Thus Her Imperial Majesty the Electors, Princes and Common Estates Their Imperial Majesty the Electors, Princes and Common Estates hereby declare and testify that their Imperial Majesty has felt and found nothing else in this act on account of religion than that the two aforementioned deputies have declared their loyalty to their Imperial Majesty. Majesty in this act, performed for the sake of religion, have felt and found nothing else than that the two aforementioned deputies have complied with their Imperial Majesty's order, imposed upon them, faithfully and in good faith. Majesty's command, have faithfully and irreproachably kept to it, and have also sought the ways in which the present discord in our holy religion might be resolved, with all Christian, faithful and most submissive diligence, in accordance with the command they have given, which also graciously pleases their Imperial Majesty. Majesty's most gracious favor from them. This is what Their Imperial Majesty Majesty hereby inform the Electors, Princes and Estates, so that the reported decrees, due to their obedience and faithful actions, will not be reprimanded or put at a disadvantage.
1400: Cardinal Contarenus writes to the imperial estates that they should not push the comparison of religions to a national council.
July 26, 1541.
The following three writings are found in Bucer's aota, v. 102 and in Hortleder I. o. x. 338. in the 6orp. Kok. vol. IV, 600 Latin.
Most venerable and most illustrious Lords! It has come to our attention that in the adoption of this Diet it should be established that the disputed articles of our faith should be moved to a General Council, but if this is not to be held, to a National Council. etc.
Hereupon we consider how dangerous it would be, where the disputed articles of faith should be pushed to a concilio of a nation. Therefore, we take care that it is our duty to remind your venerable and noble lordships that this addition to the national council is completely omitted in the farewell. For it is obvious that in a National Council the
The faith may not be determined in any way, because this affects the general state of the church, and what is concluded there would all be void, in vain and vain.
Therefore, as your most venerable and most illustrious sovereignties, when they issue the reported Clausulam, as we provide for you, will do a great favor to the papal holiness, which is the head of the church and of all concilia; so in turn, their holiness would fall quite heavily, if this should not happen. For unconcealed, that greater discord of religion would arise in the way in others and in this your noble nation. Therefore, we did not want to omit our office and duty to remind you, so that we would obediently comply with the command of papal holiness, and then also perform that which the office and duty of a legate, imposed on us by the apostolic see, requires. Given at Regensburg, July 26, 1541.
I am completely ready to serve your most reverend and most illustrious sovereigns.
Caspar, Cardinal Contarenus, Legate.
14V1 The Princes and Common Estates of the Holy Roman Empire Answer to the above Request of the Roman Legate. July 26, 1541.
See the previous number. In the pre-p. Lok., vol. IV, 601 Latin.
Most Venerable in Christ Father, Cardinal of the Holy Roman Church, and of our Most Holy Father the Pope, Envoy from the Side. Dear Lord! The most venerable and most illustrious of the Holy Roman Empire, the Princes, as well as other Princes and Estates, have received writings from their most venerable glory, and have understood how your most venerable glory desires that these same Princes and Estates should do the article from the parting of this Imperial Diet, where it is stated: Where a general council would not be held, that the chips of faith should then be moved to a national council, for it is evident that the chips of faith cannot be resolved in a national council, and what is resolved would be void and in vain etc., as all this is further comprehended and explained in the Scriptures of your most venerable glory.
The aforementioned princes, princes and common estates of the Holy Roman Empire respond to this,
That your most venerable glory with its support, and our most holy lord, the pope, with, without any further delay, may very easily prevent a general concilii from being called and held, so that the aroused discord and division of faith and our religion will not be necessary to act and conclude in a national concilio, and this is also what the estates of the realm desire most, and ask for it with all seriousness.
But if the general concilium, so often promised and now again promised by your most venerable glory, would not be brought into being by the apostolic see, then the obvious necessity of the Roman Empire, and especially of the German nation, truly requires that the aroused contentious articles and divisions of religion in a Natronalconcilio, or, if the same should not be assembled, in another imperial assembly (at which a legate of the apostolic see, who is provided with sufficient power of the apostolic see for this purpose, is present and directs and conducts the business) be compared and resolved.
For as it would be not only quite dangerous but also quite unpleasant to be caught up in such a great discord of different opinions and doctrines, the princes and estates mentioned would like nothing better than that these differences and discords be brought to a general settlement and concord in a right and proper way, and we do not doubt that your most venerable lordship will prove your faithful assistance with support, and that our most holy lord, according to the duty of his pastoral office, will not complain at all about using his power for this purpose. Date at Regensburg, July 26, 1541.
1402 The writing of the protesting preachers to the Papal Legate.
See No. 1400 in the 6orp. ILsk, vol. IV, 602. The author of this writing is Bucer.
1. grace and mercy of the Lord, to recognize the time of our visitation and to be kind to the stones of Sion, and favorable to their dust. Greatly respected Contarene! As we complained to you before, only out of zeal to save the honor of Christ, and in no way to cause some trouble to your glory, that you had touched our doctrine in your writing to the most noble princes and estates of the realm, and accused of displeasing the common church, and of a poisonous corruption, gls
by which the young in Our schools are poisoned, [which] subsequently also poison and corrupt others throughout Germany, yet this same doctrine of ours is nothing else than the doctrine of Christ, as the same is clearly presented to us in divine Scripture and presented by the general unanimous faith and understanding of the true church of Christ from the apostles.
2. So also now, out of the same zeal, we are urged to complain and to remind you, through our Lord Jesus Christ, who is the one head, shepherd and savior of his church, who also destroys and annihilates all who are contrary to him, that you have again written to the noble princes and estates of the empire: It is obvious that if these princes and estates wanted to dissect the chips of religion and carry out reformation in a national council, that therefore more discord and chips of religion would arise in others and in this nation of ours, and they, the estates, from the cause, and also that the chips of faith (as you say) may not be discussed and dissected in a national council in any way; and lastly, that they would not proceed, which would be very burdensome to the Pope at Rome (which I also consider to be the noblest cause of this admonition), you have undertaken to admonish and deter the princes and estates from this godly, wholesome and quite necessary undertaking of the national concilii.
But now, for the sake of the religion of Christ, what great discord or division of religion is there to be concerned about in our or other nations, where our churches have compared the disputed articles of religion according to the word of the Lord and the true, common, unanimous understanding of the church, also according to the undoubted canons and rules of the church of God, and have corrected the obvious abuses that have become so rampant in doctrine, ceremonies and church discipline and their ministers? So then, you have been asked by Imperial Majesty, our allies. Majesty, our most gracious Lord, and the most noble princes and estates of the Holy Roman Empire. If, then, you want to hold that which is proper for Christian princes to hold, you should not blame them for understanding or intending anything else by comparing the disputed articles of religion than such a true reformation and improvement of the churches, according to the law of God and the canons.
4) But where in such a way and measure the discord of religion is accepted, and the purity of Christ's teaching, of the sacraments as a whole, and the right administration and seriousness of church discipline as a whole, are not respected.
As then the kingdom of Christ would drive away all discord and violence of the Antichrist and Satan among us, so also this nation would be established and blessedly extended in full peace in Christ among itself and with the godly in all nations, as one would desire, and no one would strive or speak against it except those 1) who renounce Christ the Lord [Luc. 19:14]: "We do not want this one to rule over us. 2) But if we desire to please the same, we may not be servants of Christ. "I have sent you (says the Lord to his own) as sheep among wolves"; and, "In me ye shall have peace, and in the world throng and fear."
(5) For this reason, your prophesying to all the saints that greater discord and division should arise in others and in our nation, where we were to restore the church affairs, so miserably weakened and destroyed, through a national council, is very abominable. For everywhere there is no movement on the part of anyone who does not intend to oppose the kingdom of Christ against this so holy and manly salutary undertaking. Therefore, if you have this reason for your prophecy, you must take care that the bishops and princes in other nations (for we would be sure of this from ours, if the appointed council were to be kept right) will rise up and oppose it, where the godly people and sheep of Christ, moved by our example, would also hear the voice of their shepherd and follow him, but those who rage against the kingdom of Christ, redden and stir up rebellion, ridicule and mock him who dwells in heaven. Therefore, those who put their trust in the Lord should not be concerned about their rage.
(6) But this we must wonder at from you, who are praised for being so learned and zealous even against the house of the Lord, that you would write in such great light of the eternal and all-arresting and overcoming truth, which seems so powerful everywhere, that it is obvious that in a national council the chips of faith cannot be discussed and decided in any way. For what has God denied to some nations? Christ the Lord has promised his good Spirit from the Father to all who ask for it, even that he himself may be in the midst of them.
1) "the one" put by us instead of: "that one"; Latin: prakter kos.
If only two or three come together in his name, and acquire and obtain all things from the Father, that they may compare themselves on earth, and ask of him, the heavenly Father, with one accord, through his name. Thus we have the divine Scriptures, the holy canons and writings of the dear fathers. Therefore, we Germans and every nation, no matter how little educated and practiced, may find out, recognize, and comply with the mind and opinion of the Lord in all things that truly belong to true religion and are useful for the salvation of the church. For the Lord hides the secrets of his kingdom from the wise and prudent, and reveals them to those who are children of craftiness and simple in understanding. He does not withhold the knowledge of his mind from anyone who asks him in faith, does not hide the door of his secrets from anyone who knocks on them in a godly manner, and does not hide himself from anyone who seeks him with a true heart.
(7) But you bring up a reason for this speech of yours, which we want to consider: The shavings (you say) of religion and the same discussion and laying touch the state of the general church. From this it follows that it is not proper for a nation to dissect and accept the same shavings. In this, it is true that no nation can so dismantle the chips of religion, and so improve and restore what has fallen into disrepair in the church, that this might also take place and be accepted in other nations, unless these nations would also recognize this through their own judgments, and would also judge and accept it of their own will. For this reason, it is to be desired that all nations who call upon the name of Christ in common may come together in a council and deliberate with common counsel and conclude how they may purify the doctrine of Christ, regulate the performance and administration of the sacraments, and restore church discipline. For the churches everywhere are afflicted with the same defects, so that all the elect of God are one faith, one church, one baptism and one confession of Christ.
(8) But if the other nations either do not yet hear the Lord, who so earnestly calls us to reformation, or, if they do hear him, will not follow his voice, should this prevent or incite us, that we also should not come together and compare ourselves to know his will and follow it? for we have nothing new to bring in, but to restore the old?
To bring before us nothing by our own power, but to desire to receive again that which Christ the Lord set forth and commanded from the beginning, which the apostles, martyrs, and holy fathers knew to keep, that they banished even an angel from heaven, who might tear down and destroy any of it; they also preferred to yield their lives to tyrants, rather than a speck of such a thing.
(9) It is fitting that all should decide and establish what concerns all. Nor, if others do not wish to do so, may it be proper for anyone to neglect his duty to God, his Savior, and the Church, and therefore to neglect what the Lord has commanded and imposed on everyone, and without which the grace of God cannot be kept. For everywhere there may be no such society and kinship among men that some man (let alone a church or nation) might justifiably be expected to anger God and throw away eternal life for the sake of his fellows and kinsmen, which we would certainly do, if we wanted to persist in the known abuses and infirmities of the church and religion, so that other nations, prevented by their own or others' ignorance, or evil desires and requests, would still longer want to forgive the correction of these abuses and infirmities.
(10) Therefore the Germans and all other peoples, as soon as they perceive that something in their religion is injured and deficient, have the power by right, and for the sake of their duty, to apply the utmost diligence and earnestness, so that this may be corrected, whether by provincial or national synods, or by whatever ways and means they may conveniently obtain, and that all things may be done in the churches, so that what belongs to the religion may be whole and right, and thus be preserved. This has been ordered and commanded in the true canons, and has been kept by the ancient holy fathers with the highest, godly diligence.
11 Since you know all this well, Contarene, it grieves us that you have admitted to writing to yourself that everything that we would like to compare and decide in our National Council would be futile, vain and vain. How? Should then be in vain and void, where something would be compared and decided by us rightly and godly? For you write: everything. Whatever things are decided against Christ, even in a general council, these things will be vain, futile, and empty. But that also
A special man, not only a provincial or national council, will recognize, conclude or establish according to the word of the Lord, so that the same will not at all be futile, not in vain, nor will it always be more vain, so that heaven and earth must be changed and perish rather than be changed or perish. In Egypt, Syria, Grecia, Africa, Italia, Gallia, Hispania, so many national councils were held in the past against the nonsense of Arii, the Manichaeans, Donatists, Pelagians, and other heretics, and in them quite holy findings and decrees of Christian doctrine and church government were salutarily recognized, ordered, and established: do you now want to say that these blessed findings and decrees are void, vain, and vain?
(12) Therefore, it is truly inappropriate and alien to your age and wisdom that you claim that your pope is the head of the church and the churches. This was admitted to the See and the Church of Rome in former times, when true descendants of St. Peter still existed in the same Church, that the same See and Church were considered the first and most noble, and the Bishop of Rome presided and presided over the Patriarchs. But that he was ever called or held to be the head of the Church and of the churches in some canons, or in some holy fathers: tell me, my dear Contarene, where you have ever read such things in some of the ancients? Shall you then still be allowed to pretend and boast about this in view of such a great and mighty light of the Gospel, which shines so strongly and powerfully in all minds and consciences?
13. Christ the Lord, the only one, is and remains for ever the head of the church; but Paul, Apollo and Cephas, and their true descendants, are ministers of Christ and of the church: and you may make a man, who is indeed so unlike and repugnant to these holy apostles, the head of the church and Conciliorum, merely on account of his arrogating to him the title of 1) descendant in the chair of Cephae? and that is, if from him nothing at all is due to the churches everywhere that is due to the ministerial head (as you are wont to speak), but everything that is completely contrary and repugnant to the same.
(14) And in this very present matter, behold, how ill you yourself praise your pope. For if he will take it with difficulty, when we hold a necessary and godly synod in our nation, as is intended, for this purpose he will give us
1) "of" put by us instead of: "and".
Who would recognize him as having some care to seek out the sheep of Christ who have gone astray and to bring them back to the fold, to bind up those who have been broken, and to strengthen those who are weak and stupid? But we remind and admonish him who knows and remembers all these things.
15. Our Lord Jesus grant that either you may advise otherwise, or that ours may not follow your counsel, and confirm the same, so that they may also bravely and steadfastly carry out and put into practice that which they have undertaken in a godly and necessary manner, so that one day, by means of a holy council, they will be able to support this nation in reappointing, establishing, decreeing and confirming in our churches suitable and proven ministers, pure doctrine, right action and administration of the sacraments, true and wholesome discipline and banishment. For what we have to expect from Rome testifies too clearly and surely to the miserable discipline that has lasted there now for many hundred years and is growing worse and worse, and also to the constant turning away and raising up of the Council, how to gather and keep it right. But the Lord, if possible, make the tree good, so that we may also hope for good fruit from it, and strengthen the Imperial Majesty and all princes. Majesty together with all princes and estates of the Holy Empire, that they put the commandments and commandments of God and the welfare and salvation of so many thousands of churches before the evil, unchristian request of the said Roman bishop.
16 This is that we, as many as are left of the ministers of the protesting churches, complain to you, and thereby remind and admonish you of the things you are truly doing contrary to your dignity and office. Christ our Lord graciously look upon and restore his church, and make us fit and useful servants of it, amen. And since you, Contarene, know and recognize that all these things which we write to you are true and necessary, you will also receive them with a like and light-hearted spirit. Farewell. Date Regensburg etc.
1403. farewell of the Imperial Diet at Regensburg Anno 1541 erected. Given and done at Regensburg the 29th of July, Anno 1541.
From Lünig's Imperial Archives, pari. Zen. oorit. I, p. 644; as far as the parting concerns religion, also in Bucer's aotis at Hortleder I. o. p. 343. Partially in the Oorp. Lok, vol. IV, 625.
We Carl the Fifth, by the Grace of God elected Roman Emperor. Emperor, at all times Major of the Empire, King in Germania, in Castile, in Arragon, in Legion, in both Sicilies, in Jerusalem, in Hungary, in Croatia, Navarre, in Granada, in Toledo, in Valence, in Galicia, Majoricarum, Hispalis, Sardiniae, Cordubae, Corsicae, Murciae, Giennis, Algarbiae, Algericae, to Gibraltar, and the islands Canariae, also the islands Indiarum and Terrae firmae, the sea Oceani etc..Archduke of Austria, Duke of Burgundy, of Lotterich, of Brabant, of Speier, of Carinthia, of Carniola, of Limburg, of Guelders, of Würtenberg, of Calabria Athenarum, Neopatriae; Count of Habsburg, of Flan
The following are the counts: Count Palatine of Hennigau, Holland, Zeeland, Pfirdt, Kyburg, Namur, Rossilion, Ceritan and Zütphen; Landgrave of Alsace, Margrave of Burgau, Oristani, Gotiani, and of the Holy Roman Empire Prince of Swabia, Catalonia, Asturia etc. Roman Empire Prince of Swabia, of Catalonia, Asturia etc.; Lord of Friesland, of the Wendish Mark, of Portenau, of Biscaja, of Molin, of Salins, of Tripoli and of Mecheln, confess and declare manly: After nsir in our imperial mind has been repeatedly confronted by the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor and the Holy Roman Emperor. After we have repeatedly considered with serious diligence and necessary care the troublesome discord and misunderstanding that has occurred in various years in the Holy Roman Empire of the German Nation on account of our holy Christian religion, which has increased day by day the longer the more troublesome it has become and has spread to such an extent, that this may have given rise to all kinds of mistrust and other ill will among the common estates of the Holy Roman Empire, as well as to the unmistakable burden and supreme concern with which common Christendom, and especially the Holy Roman Empire of the German Nation, is burdened on account of our common enemy of Christian faith and name, the Turk, in such a way that, if it were not resisted seriously and respectably with brave and timely counsel, not only the Holy Roman Empire of the German Nation, but also common Christendom, would face irreparable ruin, disruption and destruction, As can be easily and clearly deduced from the burdensome invasion of our common enemy of Christian faith and name, the Turk, which he incessantly practices and undertakes against Christendom in more places with insatiable greed, inhuman tyranny and wretched raging into Christian blood, for the ultimate exploitation of Christian faith and name. Thus we have thoughtfully remembered that we, as Roman emperors, are due and entitled by virtue of the office we have been given
We wish, with timely counsel and assistance from our and the empire's electors, princes and common estates, as our bodily members, to meet such supreme burdens, to dispose of them by proper means and ways, and to graciously avert them from the Holy Roman Empire of the German Nation, so that peace, tranquility and unity may be preserved the more nobly among all the estates of the same. As we have done from the beginning of our government, out of our own gracious, faithful and fatherly spirit, and still do at all times with the utmost seriousness, to the German nation, our fatherland, and as much as possible, we have shown no lack of it.
1. Since we have now in all ways judged and considered where the discord and misunderstanding that has arisen in our holy religion (as reported) might be brought to Christian unity and settlement, that thereby the distrust and other ill will that may have arisen among the common estates might be removed, and peace, tranquility, and unity in the holy realm might be all the more preserved, we have graciously taken up the matter of the disputed religion, as the highest and most noble grievance of the German nation, before others, and have sought its settlement with assiduous diligence, hoping that our enemy of the Christian faith and name, the Turk, will then be helped by us and the common estates of the Holy Roman Empire, with unanimous, unanimous advice and consent: Not only fruitful resistance will be made, but also the Christian blood will be saved and preserved, and finally his cruel, inhuman tyranny and rage will be averted from common Christendom with divine help.
2. And although at many imperial congresses held in the past, some of which we attended in our own person, not without noticeable burden to ourselves and to our hereditary kingdoms and lands, and some of which we had attended by our excellent commissioners and orators, we discussed with princes, princes and estates of the Holy Roman Empire all kinds of ways to straighten out the discord of our holy religion to a Christian unanimous settlement, Princes and Estates of the Holy Empire and have considered and undertaken all kinds of ways and means, how the discord of our holy religion might be directed to a Christian unanimous settlement, yet all this has been unpleasant and unfruitful. For this reason, we have decided, together with princes, princes and estates, to settle and discuss such disputes by means of a general council, as several imperial treaties actually report.
3. we have also not omitted to bring the much reported discord of our holy religion to an even keel by special particular action.
The aim is to bring the enemy of the Christian faith and name, the Turk, to a more stately and fruitful resistance, who in the next two and thirty years, of lesser number, was in excellent war armor, and was intent on attacking the German nation and bringing it under his tyrannical power; as he then also reached our Lower Austrian lands with great power and war armor in his own person 1) and miserably attacked and damaged them with his cruel tyranny and shedding of much innocent Christian blood; But by our, also our dear brother, the Roman King, and the common imperial estates' people of war, at that time for an urgent help humbly granted and decreed, so that we in our own person were intent and determined to draw under eyes, again caused and urged to retreat and withdraw, as such is unconcealed to the common estates.
4. When, after all this, we had made our move in Italy, submitted ourselves to papal holiness, namely to the last blessed of that name, Pope Elementel, and, in accordance with the promise we graciously made to princes, princes and common estates in several imperial decrees, granted his holiness to proclaim and announce a general council within a year, as princes, princes and estates of the Holy Roman Empire had then indicated, We have not refrained from placing all of Italy, as much as possible, in peace and tranquility, and we have also undertaken to visit our Hispanic kingdoms in the meantime of the proclaimed council, to provide them with necessary assistance and care in their concerns, and to direct all matters to that end, so that we may dispose of the proclaimed council in our own persons and be present before it. But why such a council has not progressed, we do not doubt, common estates and men have good knowledge of it.
5 After Barbarofsa had set foot in Africam, attacked and conquered the kingdom of Tunis there, we took to heart and mind where the enemy of our Christian faith and name, the Turk, was to take root, to what burdensome worry and danger, and also insurmountable damage, not only to our nearest kingdoms and lands, but also to common Christendom.
1) Here we have deleted a superfluous "the same".
would reach and reach. As Barbarossa has attacked our kingdom of Sicily 1) several times in his return, and has set his intention to invade, damage and destroy it and other our kingdoms and lands. Therefore, out of unavoidable necessity, we are induced and moved, for the salvation of our kingdoms, country and people, and especially of common Christendom for comfort, welfare and good, to send ourselves with excellent costs into counter-armament, and to go to Africam in our own person with a considerable armada of gallants and other warships, in the end we also prevailed over Barbarossa (by the bestowal of divine graces), conquered the manned kingdom of Tunis, and delivered it back to the king. We then took our journey to Sicily and Neapolis, and from there we went to Rome to the present papal holiness, in the opinion that we should again encourage and promote the much-announced concilium, so that it could be announced and held, to which we found the papal holiness inclined and willing.
After a good part of our brother-in-law's and the Holy Roman Empire's prince and liegeman, the Duke of Savoy, had been wrested and taken by force of war, we "in consideration of our imperial office, were caused to engage in counter-armament for the salvation and maintenance of the Holy Roman Empire's property, which occurred in the next six and thirtieth year, the lesser number, and the war action extended into the winter time. However, since at that time we noted all sorts of disputes, hindrances, and difficulties that occurred during the much-coveted Concilii, we returned to our Hispanic kingdoms, proposed to the end of some means conducive to peace, and followed that the Papal Holiness and the King of France agreed. The end proposed us some means conducive to peace, and followed that the Papal Holiness and the King of France gathered at Nissa, where an agreement was made and established.
(7) And because in all the above-mentioned acts we have always considered and sought the honor, benefit, and welfare of the Holy Roman Empire and of common Christendom, especially how peace, tranquility, and unity may be planted in the Holy Roman Empire of the German Nation, how all discord and misunderstanding may be brought to a unanimous Christian settlement, and how the enemy of the Christian faith and name, the Turk, may be resisted and broken off in good measure, we have given to this
1) In the old edition: "Cilicia".
We have acted in this matter with the concerned Papal Holiness and the reported King of France, as we considered and regarded it useful and necessary after the occasion, and decided to dispose of ourselves again in the Holy Empire of the German Nation; As we have done, not without noticeable burden to ourselves, our hereditary kingdoms, country and people, to seek merciful means and ways, because of the much-touched Concilii, due to all kinds of causes, burden and dispute, in order to bring the disputed religious matter to a Christian agreement and settlement, and to put an end to and prevent the careful distrust that has for some time existed between the estates of the Holy Roman Empire, as well as to settle and avert other high concerns and grievances of the German nation through due understanding.
8. When we arrived in our Low Countries, however, and were caused by all kinds of marriages and hindrances to remain in them for a while, we nevertheless had a friendly and fraternal discussion with our dear brother, the Roman King, who had personally come to us in our Low Countries, We have decided to hold a meeting of several princes and chieftains of the Holy Roman Empire at Hagenau, on which day we have requested and described the protesters. And in view of the fact that we would not be able to attend such a meeting in person due to marital impediments, as we would have been inclined to do, we have persuaded our dear brother, the Roman King, to appear personally on our behalf and to use all possible diligence to bring such disputed religious matters to unity and Christian settlement. As his beloved, in addition to the sovereigns and princes who have appeared there, also the messages of those present, have used all possible diligence.
9) However, since such agreement and settlement may not be reached due to hindrances that have occurred, it has been decided on this day [that] 2) namely, on the eighth and twentieth of the month of October, next to each other, in our and the Holy Roman Empire's city of Worms [a day] for amicable non-binding treaty and discussion shall be held, whereupon both parties
2) Added by us to make sense. Immediately following: "und gütlichem unverbindlichem Tractat zu Gespräch" changed by us so that it fits the above reading.
appoint some learned, understanding and different persons, in equal numbers, who, in the presence of the appointed sovereigns and princes, or their councillors, as presidents or negotiators (to which the papal holiness and we would also like to appoint our councillors and scholars), take the Augsburg Confession and Apologiam of the protesters in hand, discuss all points, and each one in particular, in a friendly and Christian, but non-binding manner, and use all possible diligence to bring all erroneous points to Christian agreement, settlement and right understanding.
10) And thereafter, at a future Imperial Diet, we, the papal legates, and all the estates of the Holy Roman Empire, are to report on the action they have taken, so that by means of a lawful conciliation or other Christian settlement, the matter of the disputed religion may be duly discussed, and likewise, in other matters of great concern to the Holy Roman Empire of the German Nation, the necessity may be considered and carried out, as the Hagenau Agreement states and is capable of doing. Thereupon we graciously grant such a day for the indicated Christian treatise and discussion, announce the same to the appointed presidents, likewise to the named sovereigns and princes, to whom it is incumbent to send theirs for such discussion, and also appoint and send our distinguished commissioners and councillors for it.
11. To this end, we have also received the most humble request in writing from the princes and princes, and the absent embassies assembled at Hagenau, and with the timely advice of our and the Holy Roman Empire's princes, both ecclesiastical and secular, a common Diet on the Feast of the Three Holy Kings, next to be held, has been announced in our and the Holy Roman Empire's city of Regensburg, and for honest and respectable reasons, moving us to this end, we have ordered, commanded and imposed upon our commissioners and councilors the said treatise and discussion, not to proceed further in the same, but to refer and direct the same to the aforesaid Imperial Diet, of the gracious mind, to act, advise and conclude, in addition to and with Princes, Princes and Estates of the Holy Roman Empire, all that is necessary for the settlement of the disputed religion, and also for the resistance of our common hereditary enemy of the Christian faith and name, the Turks, and to establish, preserve and maintain, as in the Holy Roman Empire, peace, law and its execution, also a uniform and honest coinage and good police.
The Holy Roman Empire is to be administered, in addition to other and more points and obligations of the Holy Roman Empire, of which notice and notification is given in the reported announcement of this Imperial Diet.
(12) To which Imperial Diet we, notwithstanding the weakness of our bodies and other hindrances granted, have promoted and hastened as much as we could, and have also requested and obtained from Papal Holiness that Her Holiness, by virtue of the Hagenau Departure, has ordered her legate here in particular, namely the Reverend Cardinal Contarenum, as a lover of peace and but a famous, understanding prelate, to help promote peace and unity in the Holy Roman Empire of the German Nation.
13 At this Diet, a considerable number of princes, rulers and estates arrived and appeared before us in obedience through their embassies and councils with complete authority.
14. And because of our special gracious, fatherly and faithful spirit, which we have always borne to the Holy Empire of the German Nation, our fatherland, and still do, we desire and seek nothing more than to bring the discord of our holy religion to Christian unity and uniform understanding, thereby graciously promoting peace, tranquility and unity among the states of the Holy Empire; How we then, in our diligent diligence, even with much toil, work and expense, neither lack nor fail.
15. Thus we have once again taken up the issue of the disputed religion as the most noble and most important, on which the welfare of the common German nation rests; And in order that the same may be the more diligently awaited and continued without hindrance, we have meanwhile placed all other matters of the Holy Roman Empire in one place, and at the outset made known to the common estates how graciously and with what faithful diligence we have considered these matters, and have deemed them good for the promotion of Christian unity and settlement of the much reported discord, insofar as the common estates know of no more fruitful or expedient means, that we, with well-considered and timely advice (but without detriment to the Augsburg Agreement), choose and order a small number of good consciences, honorable and peace-loving persons, who are also inclined to promote the honor, benefit and welfare of the Holy Roman Empire of the German Nation, from the common estates of the German Nation, to examine and consider the disputed articles of religion in an urgent manner, and who, in addition, should use all possible diligence to compare such erroneous articles, and then, as
to bring them to a settlement and agreement, to notify and report this to us, also to the Princes, Princes and Estates, to decide on it all the better, also to communicate with Papal Legates by virtue of the above-mentioned farewell to Hagenau. We are all the more moved to take this path, since it has been the most convenient and conducive to this cause at Augsburg, and most recently at Worms (subject to the proviso, as mentioned above), and have therefore requested the Electors, Princes and common estates with gracious diligence to discuss such a highly important trade in a proper manner and according to necessity, and to open their faithful good opinion on it.
16. However, after the Princes, Reigning Princes and common estates, after timely deliberation and careful consideration of the matter, have been pleased with our proposed course of action, as being conducive and useful for the settlement of the disputed religion, and have also, out of good will, humbly informed us to choose and appoint such persons: We have appointed and ordered such learned, skilful and experienced persons from the common estates from both parts, have also compared ourselves with princes and estates, and have assigned to them several presidents and auditors; which the common estates have once again, out of good will, humbly yielded to us to appoint. Thereupon we nominated and appointed the Highborn Friederich, Count Palatine of the Rhine and Duke of Bavaria, our dear uncle, brother-in-law and prince, and other notable brave persons from our councils and common estates as presidents and auditors. And in order that the appointed colloquia may have a form and way of proceeding in such their discussion, we have had a written concept compiled for them by some learned persons, as we have been informed, and delivered to us, for which the way and means are to be indicated, by which the disputed articles of our holy religion may be united; with the gracious command to take such a concept before the hand in the presence of our ordered presidents and hearers, to read from one article to the other, and what they would find useful and acceptable for settlement therein, and would consider to add the same; but what not to accept, to change and improve the same, yet without obligation. And if this is done, then to give us a written and actual report of all their actions, then to go to the common estates, and to compare ourselves with them.
17) To which our most gracious command has given the
The members of the Order have lived humbly in the presence of the Ordered Colloquents; and after some weeks, according to their orders and the presented way, in the presence of the ordered presidents and auditors, they dealt with the disputed points of our holy religion and used possible diligence to bring them to Christian unity and settlement, They have reported to us what they have done 1) for the settlement of some disputed points (but without obligation and for our and the common estates' good), with notification that for the remaining disputed articles, the protesting colloquents have especially expressed their concern and opinion; as all this is in our possession and handed over to us in writings.
18. And since our desire has always been, and still is, to bring these disputed religious matters to a Christian settlement, to the praise and honor of Almighty God, and to common Christendom and, above all, to the Holy Empire of the German Nation, for good peace, tranquility and unity, and to prevent all harm that might result from it 2): We, the Electors, Princes, and Estates, have received such writings of the settled points as have been submitted by the ordered Colloquents, but without obligation, as reported above, and have graciously requested to see, discuss, and consider them, and to inform us of their opinion not only on the points on which the Colloquents have settled with each other without obligation, but also on the other half of the points that have not yet been settled, and also to inform us of their opinion on the other half of the points that have not yet been settled, to inform us of their opinion as to how the burdensome abuses that have occurred everywhere in the ecclesiastical and secular realms might be stopped and brought about a Christian reformation and improvement, with the gracious request to promote all this and not to allow anything to be lost in our effort, work and diligence, without doubt that the papal legate will also be inclined to do so.
19. 3) But Princes, Reigning Princes and common estates have, for movable, excellent reasons, which they have found in the deliberation of this highly important trade, and especially for the advancement of the matter, and to prevent all proliferation, again obediently handed over to us the much-mentioned colloquent writings, and, as advocates and protectors of the Christian Church, have humbly requested and asked us, along with and with the papal legate, to graciously inspect and communicate the same, according to the Hagenau farewell, and especially to consider the points which are of interest to the Church.
1) "what they" put by us instead of: "know themselves".
2) "arise" put by us instead of: "arose".
3) Only here does the Oorp. start.
The appointed colloquy (but without obligation) was to examine with all diligence whether there was anything in the sentences or words that might be contrary to the holy teachers and the praiseworthy use of the common Christian church, to change, improve and abolish such and whatever other abuses might be found in the church. Where it is also necessary to clarify some of the points or opinions that have been made too obscure, to add the same and to resolve and decide on them, and how we will resolve, together with the said papal legate, to get this to the common estates sooner, to compare with us on this, according to our first proposition, also by virtue of the above-mentioned Hagenauian farewell. That we also wanted to consider gracious ways to enable the protesters to be guided to Christian reasonable measures [in the other disputed points], or if this did not take place, then to bring them to reasonable discussion by means of a General Council, or, if this could not be achieved, by a National Assembly in an orderly manner, so that the German nation would finally come to Christian unity, and peace and tranquility would be preserved in the Holy Empire.
20. Having received such a petition from the common estates, we have graciously granted that the above-mentioned writings of the Colloquents, concerning the disputed religion, be sent to papal legates and communicated to him; as we have then immediately done, heard his mind and his wishes, and opened them to the princes, princes, and common estates.
(21) And thereafter, with timely counsel and for movable causes, we have agreed with the commonwealths to hold, remit, and direct such of the colloquent acts as have been passed here to a common Christian council in the German nation; which council, as we have been assured by the papal legate, [shall] shortly be proclaimed. 1) If, however, there is no progress, a national council is to be duly appointed, and in the event that it does not achieve its progress, a general imperial assembly is to be held as described below.
22 And so that the common estates of the realm may feel and hear that we are of the Holy Spirit.
1) So put by us instead of: "been written out".
Since we are always inclined to graciously promote the welfare and acceptance of the Empire, and especially that this religious dispute be brought to a beneficial conclusion and discussion, we have offered and granted ourselves against the common estates to act and promote with all diligence and earnestness in our present passage through Italy with papal sanctity, that such a general council be announced and held in the most beneficial way in the appropriate place of the German nation. And in the event that this does not proceed, as we have no intention of doing, we will then call the National Assembly in an orderly manner, announce it in the best possible way, and hold it. But if this should also not be raised, then we shall and will in eighteen months, the next after the date of this our farewell, proclaim a common imperial diet in a convenient place, and attend the same with the help of God in our own person, hoping to bring the disputed religious matters to a final Christian settlement and unity, and to act and decide on everything else that may be beneficial, useful and good for the holy empire and its states.
23 We also want to act with papal sanctity, and encourage it to decree and send a legate with sufficient authority to the intended national council, or, if that does not progress, to the aforementioned Imperial Diet, so that the disputed religious matter may be acted upon and concluded in a more stately and fruitful manner.
(24) The protesters shall not proceed to a final settlement over and against the articles which their appointed theologians have settled at this Diet.
To this end, we have, in addition to papal legates, imposed and commanded all ecclesiastical prelates, as we also hereby seriously enjoin and command them to establish and establish among themselves and their subjects a Christian order and reformation conducive and conducive to the good, proper and wholesome administration of the churches. Also to keep about such order and reformation seriously and strictly, and not to let anything err in it, nor to prevent it. The reported prelates have also obediently offered to do so towards us and the aforementioned legates, and are confident that such order and reformation should be a preparation for the final Christian settlement of the disputed religion and, without doubt, highly conducive to it.
26. And so that in the meantime peace, tranquility and unity may be planted and preserved in the Holy Roman Empire of the German Nation, we mean and want, hereby seriously commanding, that the Nuremberg Peace, which has been established for the welfare of the Holy Roman Empire of the German Nation for highly important and urgent reasons, which were present at that time and of which there are now many more, shall be maintained until the end of a General Council or a National Assembly, or, if none reaches its progress, and shall henceforth, in matters of religion and faith, and for no other reason whatsoever, no one of high or low rank shall, until the end of the above-mentioned general or national council, or of the future imperial diet, wage war against, rob, see, overrun, or besiege another. Nor shall he, by himself or by anyone else for his own sake, serve or descend upon a castle, city, market, fortification, village, farm or hamlet, or without the will of the other take it by force, or dangerously damage it by fire or in any other way, nor give counsel, aid or assistance in any other way to such offenders; Nor shall they knowingly and dangerously harbor, house, cauterize, water, contain or tolerate them, but rather each shall treat the other with true friendship and Christian love, and the monastery churches shall remain unbroken and untouched. In the same way, the clergy who complain of religious abasement shall henceforth have their rent, interest and income, as much as they are still in possession, paid and due without delay; all this while avoiding our severe disgrace and punishment, as well as the penalty, expressed and understood in our imperially proclaimed land peace. The protesters shall also not force, move or drag anyone of the other side to them, and shall not accept the protection and protection of the other side's subjects, nor defend them against their authorities, in any way.
27 If anyone, who is or are, acts contrary to this, the legal process before our Imperial Court of Appeal shall be open at all times, and upon the parties' or our Imperial Treasury's appeal to the same Court of Appeal, it shall be proceeded against according to its order, with justice and its proper execution, and no part shall disobey the said Court of Appeal's process and actions.
However, we have reserved the right to make declarations and explanations at any time about the reported state of peace, as often as necessity requires, as we hereby expressly and knowingly reserve the right to do.
29. As for the acts and suits which have been brought before our Court of Appeal in connection with religion and other matters, and which have been the subject of dispute up to now as to whether they should be included in the Nuremberg Peace Treaty or not, we wish to suspend and discontinue these acts and suits for the sake of peace, tranquility and unity in the Holy Roman Empire of the German Nation, and for the sake of our imperial power and perfection, until the common or national council or, in this matter, a common imperial assembly, as the case may be, is held. As we hereby suspend and discontinue the same.
30 We shall and will also, at the request of the parties or parties, appoint impartial commissioners to act between the parties within a year from this Imperial Diet for the amicable settlement and compromise of their dispute. If, however, the settlement does not take place or cannot be reached, the commissioners shall report their actions to us at their discretion, and we shall make a declaration as to which actions are religious or profane. The same declaration shall also be made here between the next Imperial Diet or at the same with the advice and discretion of the Imperial Estates.
(31) And so that, outside the above-mentioned suspended matters, each may obtain justice against the other, we think and want that our Imperial Court of Appeal in the Holy Empire, and as it has been established and ordered by us and the common estates at two recent Imperial Diets, should remain in existence, that it should be obeyed by princes, princes and common estates, and that its free, strong, unhindered course should be allowed.
It is also our will and opinion that in all other articles nothing shall be taken away from the Augsburg Agreement, but that the same shall remain in force and effect. And whether there would be some dispute or error in this, we also want to reserve the right to make a declaration here. 1)
33 And after we have held our Imperial Court of Appeal for several years, not with little cost.
1) Here the Oorx. Lei. breaks off and brings only Z40.
The princes, sovereigns and estates have granted us, with the most humble of favors, to maintain the aforementioned Court of Appeal in its entirety for three years, the next, as much as may be due to each estate, by virtue of and after the passing of an assessment, made at the recently held Imperial Diet in Augsburg, for the maintenance of the Court of Appeal in half. The aforementioned assessment for the aforementioned years shall be bi-annually imposed and paid by the common estates. And the said three years shall begin on the first day of August next, and at each Frankfurt fair the whole maintenance shall be paid by the estates at half the rate, and the first payment shall be made at the next Frankfurt Lent fair.
34 Such proposals shall also be submitted faithfully, reported to our chamberlain and assessors at any time, and distributed among them evenly, in accordance with the order and reformation established above. And if one or more estates are in default of payment, our Imperial Fiscal shall herewith have orders to proceed against the disobedient person or persons as is due.
In the meantime, the common estates shall also remember the three years by way of which the Court of Appeal may be further maintained after the end of the aforementioned three years, without any complaint from us or from the princes, princes, and estates of the empire, and we, in part, graciously want to help to achieve this.
However, the common estates, which are specially expressed in this, have granted the maintenance that chamber judges and assessors shall be satisfied and content with their old salaries (as they had before the most recent Imperial Diet in Augsburg), and the common estates shall not complain about this.
37 And although at the Imperial Diet held here before, and especially recently at Augsburg and here at Regensburg, it was considered good, also passed and decided that our Imperial Court of Appeals should be visited annually and (where necessary) reformed, such a visitation has not progressed for several years due to causes and hindrances that have occurred.
38 Because we and the common estates considered it necessary, useful, and good for the promotion of justice to maintain such a reformation in essence, and to carry it out by means of previously established agreements, we compared ourselves with princes, princes, and common estates.
1) Set by us instead of: "and".
That our Imperial Court of Appeal be visited annually, this year on the fourteenth day of the month of Januarii, next in time, and thereafter annually on prima Nazi, as the most recent decrees of the two Imperial Diets held indicate. For such visitation we, as Roman Emperor, have appointed as commissioners N. and N.
39 The judges and assessors of the chamber shall also swear and take an oath that they will keep this imperial decree and neither act nor recognize anything contrary to it, so that justice may be done and communicated impartially in the holy realm. And if about such reformation and visitation at the Court of Appeal error and misunderstanding would occur, we want to reserve ourselves at any time, according to right and equity, to make a declaration.
40. Furthermore, we have found that the pamphlets, which are spread from time to time in more places in the Holy Roman Empire, are not a little changeable and vulnerable to the common peace, and could also lead to all kinds of unrest and further development; We have therefore agreed with the princes, princes and commonwealths that no defamatory writings, by whatever name they may be called, should be printed, sold, bought or traded in the Holy Roman Empire, but that wherever poets, printers, buyers or sellers enter, every authority should diligently see to it that they are severely and severely punished according to the defamatory writings found among them.
41. And what we have brought to the imperial mind, and also with the common estates, we are reminded of the extent to which the hereditary enemy of Christian faith and name, the Turk, has expanded his power in a short time, conquered several Christian kingdoms and lands, and coerced and brought them into his tyrannical power with inhuman tyranny, to such an extent, that he may now (if it is not providential) easily attack and damage the Holy Roman Empire of the German Nation, as he has done many times with great earnestness, and has been and still is working diligently to destroy and conquer the Kingdom of Hungary and to set his foot on the German nation. For this reason, the estates of the Kingdom of Hungary, as well as our common territories, our Upper and Lower Austrian lands, have dispatched their considerable embassies to us and to the common estates, and have given us their utmost concern, arduous obligations, and their desire to conquer the Kingdom of Hungary.
to open up the urgency and the above need and to humbly and kindly request and ask for urgent advice and help from us and from the said estates.
42. Accordingly, we and the commonwealths have graciously, kindly and graciously listened to the Hungarian and Austrian embassies in their appeals, and have heard, not without some discomfort to our minds, with what inhuman tyranny the enemy of our Christian faith and name, the Turk, has more than once miserably and wretchedly harassed them, in which way he has also on several occasions dragged away many thousands of Christian people and led them into eternal coercion and misery: From this it follows that they would be completely exhausted and exhausted by daily resistance, which they used according to their ability, to such an extent that they would not be able to meet with proper and shrewd help, so that they would have to expect nothing but their final ruin from urgent extreme need. As they have indicated this verbally and in writing at length and most miserably, and have requested and asked for rescue and help most humbly and most vehemently.
In addition, our friendly brother, the Roman king, has brought us and the common people some credible information about how the enemy of the Christian faith and name, the Turk, has sent out a considerable number of warriors with the intention of once again invading and damaging the Christian kingdom of Hungary and bringing it under his tyrannical power.
44. And although princes, rulers and common estates have had good reason not to go to some facility before the completion of the struggle in the Holy Roman Empire, which they have often been put off, they have nevertheless sent us, and reported to our friendly dear brother, to the Roman king, and to the above-mentioned afflicted lands and people for consolation and salvation out of faithful Christian compassion, an urgent help granted, but in future cases of the postponed wrestling without surrender: The half price of the Roman campaign was humbly granted to us at the most recent Imperial Diet held at Worms in the first and twentieth years of the lesser number, and subsequently, with our most gracious permission, we resisted the Turks in Hungary. And to pay half the amount of money for three months, and in case of unavoidable and obvious need, also for the fourth month, so that for a soldier twelve, and for a footman four florins of each month are to be paid.
and for each florin fifteen batz, or the same value, shall be paid.
45. In such a way that the chief and the appointed war councillors, hereafter named, shall accept for the most advantageous warband, on horseback and on foot, in the nearest neighboring countries, but outside Hungary, Austria, and other hereditary kingdoms and countries neighboring our friendly dear brother, the Roman king, We are to muster them in the appropriate places, to lead them in Hungary, to maintain them with the money of the common estates for three months and, if necessity requires it, for the fourth month, and to use them fruitfully and as much as possible for the resistance of our Christian faith and the name of our enemy, the Turk.
46. And since princes, princes and common estates, also of the absent embassies, consider carefully that the delay of this intended urgent aid is in many respects preventable and detrimental, they have humbly consented to pay their investment to the most beneficial and subsequent extent: namely, the estates of the Franconian, Bavarian and Austrian districts shall pay their due investment of this urgent aid, as much as extends to two months, as the next sat, to the most beneficial possible to each, and to the longest in one month, the next, behind mayor and council at Regensburg or Passau; the Swabian circle to the longest in six weeks behind mayor and council at Augsburg, and the Rhenish, likewise the four Electors on the Rhine, the Dutch and Westphalian, both Upper and Lower Saxony, also the Burgundian circle behind mayor and council at Frankfurt, to the sheerest and to the longest in two months, certainly and finally surrendered. And when each one has paid his money for two months, then he shall be prepared with the remaining money for the third, and in case of need for the fourth month. And that the same in the next following month on certain end certainly and without delay also deliver, so that such (as above-mentioned) useful and erschießlich may be invested and used.
47 If, however, anyone of the common estates who is or are disobedient and does not pay his or her due investment within a certain time, he or they shall be reported to our imperial treasurer by the appointed penny collector, as reported below, who shall proceed and proceed against them with due process, as is customary in the Holy Roman Empire, and shall earnestly urge them to due obedience and payment.
(48) However, those who from time immemorial have been in the Holy Roman Empire through other estates shall not be burdened with such proceedings or in any other way, but shall be left with the old custom; but those who from time immemorial have been in the Holy Roman Empire shall in no way be overlooked, nor shall the proceedings taken against them on that account be suspended or abolished, but equality among the estates shall be maintained in this respect.
For the promotion of this necessary urgent aid, the Roman King, our friendly dear brother, has granted, at the request of the common estates, to provide the Empire's warriors, who would be ordered to this urgent aid, with necessary ordnance and everything that belongs to it and depends on it, and to maintain them at their own expense for the above-mentioned period of three or four months: and to maintain the same at their own expense for the aforementioned period of three or four months; in addition, to graciously decree that the aforementioned warband may receive emergency provisions for an equal and cheap penny, and to prevent in every way that excessive, disorderly purchasing be avoided, but that a free market (as is customary and customary in war) be kept.
50 And because the coin of the common estates, which they are to deposit for such a hurried investment, cannot be confused in such a hurried manner and without harm, our dear brother, the Roman King, has offered and granted to take such precautions in the Kingdom of Hungary and other of her beloved hereditary lands that the common estates and the people of war do not suffer any loss or damage to their coin.
However, the common estates shall and will pay their due investment in good, legal tender, as ducats, crowns, gold, thalers, bats, tenths and the like, each guilder counted as fifteen bats, as stated above.
52 And after some estates, which are propertied in the Upper and Lower Austrian lands, have complained that they are burdened with double help against the Turks, if they should render this urgent help, our dear brother has granted to graciously relieve the said estates and to take precautions so that they are not burdened with some double help.
53) Furthermore, our dear brother, the Roman king, has granted that the common estates shall not be burdened with the salaries of the chief of the war councils, the penny master and other commanders, nor with the double or overpayments, but that they shall be maintained and paid, or with the money collected from the estates.
The court shall be entitled to order the maintenance or payment of such costs, but such costs shall be deducted from the number of soldiers, so that the common estates shall not be further burdened in such matters.
54 The same shall be borne by his beloved, as the master of the war, otherwise all other war expenses, as the name has it, for himself, outside the pay of the warriors, as has been reported above.
55 And because princes, princes and common estates and the absentees' embassies have graciously ordered us to appoint a chief to the above-mentioned war people, who shall be in charge of this work for our and the Holy Roman Empire's honor, benefit and welfare, but from the Holy Roman Empire of the German Nation, and that the same shall be related to us and common estates 1) with oaths and duties.
56 Thereupon, we have appointed and made the well-born, our dear faithful, Friederichen, Count of Fürstenberg, a supreme captain over many thoughtful warriors, whom the Electors, Princes and Estates have also pleased. And thereupon his captain's salary and other things were negotiated and agreed with him, as his letter of appointment further shows.
57 Four war councillors are assigned to the same supreme captain, namely the noble, our and the kingdom's dear faithful, Gangolf, Baron of Hohengerolzeck; Laßla, Count of Hag; Wolf Dieterich of Knörringen and Andreas Pflug; with them the supreme shall consult, act and carry out all war business most faithfully, as they have all therefore taken their usual oath and duty.
58. And so that the common estates may be granted this urgent aid, brought together in the most beneficial way, and used for such necessary work: the common estates have appointed and ordered our and the empire's dear faithful, Wolfgang Schutzpar, called Milchling, Landcommenthur at Marburg, of the German Order, to be a penny master; he shall, of the above-mentioned appointed councils, most beneficially collect and bring together the assets, maintain the common estates' warband with them, and otherwise not turn or turn them to any other use as the name may have; also to promote and seek the benefit of the common estates in its collection and expenditure and all other matters, to this end to the estates now appointed, or to those whom they shall order to be appointed, when and at what time it shall be the-
1) "Estates" put by us instead of: "cities".
He is to do all that is due to a faithful, pious penny-pincher, as he has taken an oath and duty to us and the common estates for this reason.
59 The aforementioned penny master shall also inquire at any time with the aforementioned cities and elsewhere whether some or more estates have not paid their due investment. And those whom he thus finds disobedient, he shall at any time report to our Imperial Fiscal, to proceed against the same to the best of his knowledge, and to urge them with earnestness to pay cheaply. And no one shall be considered in this, nor shall they be exempt, except those of whom notice has been given above.
60. And after we, together with the princes, princes and common estates, have considered and considered with timely and good counsel that our common enemy of Christian faith and name, the Turk, without a persistent and valiant help, may not be severely broken off, nor his tyrannical actions be turned away from common Christendom: We have therefore consulted with the common estates about the persevering aid granted against the Turk at the recent Imperial Diet in Augsburg, and, after having acted with them from time to time, we have compared and resolved on the matter of such aid and how it is to be used for the benefit and welfare of the Holy Roman Empire and common Christendom, as is actually set forth in a separate document erected next to this treaty.
61 And although it was considered necessary and useful at several imperial congresses held here before, as well as the obvious need to compare ourselves with the common estates of an even and honest coinage in the Holy Empire of the German Nation, so that all the complaints that have occurred for the sake of the coinage for some years now may finally occur and be abolished.
62 Although we have decreed at recent imperial congresses in Augsburg and Regensburg that a unanimous and uniform coinage should have been acted upon and decided upon at some of the aforementioned congresses, this has not yet been carried out due to impediments that have occurred.
63 However, since we cannot proceed with a confirmed coinage order at this Diet of ours, nor decide on it, for good reasons, the princes, princes and common estates have agreed with us, and we in turn have agreed with them on further matters.
Act and resolution, on account of the above-mentioned matters, of a further meeting and a day compared, namely, that on the fourteenth day of the month of Januarii, in the future, we and every Elector and other Prince, in addition to the Princes and others who have mines of gold and silver, likewise the six counties, shall each send and decree a valiant council, knowledgeable of the coinage, with complete authority to our and the Holy Roman Empire's city of Speier.
64. So, that they will certainly be there at Speier on the above-mentioned day, to take the order of the mint at Esslingen into their hands, also the council, which was subsequently made at Speier by our decreed regiment, to measure all this with the greatest diligence and according to all necessity, and with all diligence and necessity, and to conclude therein at last, and to direct the matters at least to the end that for some years a fair, tolerable, even, steady and just coinage be established and made in the Holy Roman Empire. We shall proclaim the order they shall then send to us throughout the empire, and we shall earnestly command and procure that they be kept.
And after Princes, Princes, and Estates have petitioned us and asked us to graciously compare our Dutch hereditary lands with the coin of the Holy Roman Empire, we will also send ours on the aforementioned day, and have our report and the approval of our Dutch coin shown to the deputies and made known to them, as we graciously granted at the most recent Imperial Diet held here at Regensburg.
We, as well as princes, rulers and others, as mentioned above, shall send and order ours to the aforementioned day without further description or requirement. If, however, someone disobeys and does not send his own to such a day, those who appear shall nevertheless continue their business and consider, discuss and conclude what is necessary.
67 And what is thus decided and publicized and proclaimed by us in the Roman Empire, the absentees shall nevertheless be obligated, like others, to keep and carry out, in the same way as if their own were present and had been present at such council and decision.
(68) And although we have several times sent out serious mandates and letters of command to the Holy Roman Empire of the German Nation, proclaiming that no one shall engage in military service against us and the Holy Roman Empire, nor shall anyone use them.
We are of the opinion, however, that they are not lived and complied with everywhere, and that even the transgressors and disobedient have not been treated with penalties and punishments as seriously as our reported mandates and letters of command indicate.
69. In order to prevent such things from happening in the future, and to prevent all the troubles that may follow from them, we have agreed with princes, rulers and estates, and they in turn have agreed with us, and have decided that we in our hereditary lands, and likewise princes, rulers and estates, each in their principalities, dominions, authorities and territories, shall in no way permit their own to be used in warfare against us and the Holy Roman Empire, but that they shall be forbidden to do so. But those who would disobey and act contrary to this shall be punished severely, according to our previously issued mandates, namely, their wife and child shall be sent after them, their goods shall be confiscated, and if they return and enter, they shall be imprisoned, punished to life and limb, and none of them shall be pardoned.
70. And after we, at the most recent Imperial Diet held here at Regensburg, graciously agreed with the Princes, Princes and common Estates one day to wrestle with the proposals, which they had been put off by at many Imperial Diets held, whereupon we dispatched our Commissioners, and likewise some Estates dispatched theirs, and at that time the appearing commissioners and councils may not proceed in such wrangling, for several reasons, as they have revealed to us in writings, for which reason princes, princes and common estates have again asked us most humbly to settle such wrangling graciously.
71. And although we consider their request just and fair, and are also inclined to graciously grant them, we have nevertheless considered and pondered next to them that, before inquiring about the rise or fall of each estate, the much-reported wrestling may not be settled, nor the inequality of which they complain in the Holy Empire's proclamations abolished, The inequality of which they complain in the Holy Roman Empire's assessments may be abolished, in respect of which some estates are to be annulled on account of their decrease, but that also those who have noticeably improved their estates are to be raised, in respect of which otherwise the Holy Roman Empire's assessments are to be preserved in essence.
In order that these points may finally be remedied, we have agreed with Churfür
We, the princes, and the common estates have agreed that we and the ten counties shall each have an excellent, respectable council at Speier on the fourteenth day of the month of Januarii in the future, which councils, in addition to our and the common estates' commissioners and councilors, shall be appointed for the visitation of the Imperial Court of Appeal, and shall act and decide, after hearing and experience of each estate, on an equal appraisal in the Holy Roman Empire, through due wrestling and ascension.
If some of the commissioners, the district councilors, or other councilors do not appear, the others shall nevertheless proceed, act, and decide.
74. And the chief of each district shall, before the future day, describe all the estates of his district to an appropriate place, whereupon they shall unite in a council to send the aforementioned day, and besides, inquire of each estate of their district about the decrease or increase among themselves actually and with good diligence, They shall also take pains to compare themselves with the imperial assessments, as far as those of their 1) district are concerned, by means of a fair amount of wrestling and elevation, but in such a way that the imperial assessments are not diminished in themselves by such comparison, but remain and are preserved in their essence.
75 To this end, princes, rulers, and estates who wish to complain about the proposals shall send their own to such a day, with orders not only to report their complaint of inequality, but also to state it clearly and distinctly, so that the representatives may come to fruitful action and a fair settlement of the proposals. However, whoever does not send his own to such a day, present and explain his complaint as mentioned, shall not be heard afterwards, nor shall he be left to some dispute.
76. Furthermore, at the most recent Imperial Diet held in Augsburg, we, the princes, princes and common estates, established a reformation and order of good police for the Holy Roman Empire and all its estates for the welfare and good, and also for the promotion and increase of the common good, and at the following Imperial Diet here in Regensburg, we improved it on several points concerning the Jews, usurers, monopolists and others who engage in unjust contracts and dealings; All this was established after the expulsion of both imperial treaties at Augsburg and Regensburg.
1) "of theirs" put by us instead of: "of theirs".
Because such reformation and order, as well as the improvement that followed it, may not have been carried out anywhere in the Holy Empire, we, as well as the princes, princes, and common estates, have again renewed such order and the improvement that followed it, have also all agreed, and want it to be firmly upheld and carried out by men in all points and articles; which every authority should also be obligated to administer and seriously uphold. If, however, some authority would be in default, then our Imperial Fiscal shall have the order to proceed against the transgressor, as the aforementioned Regensburg Decree further states. In the event that some deficiency is also found in such police and order, our and the common estates' deputies, who will arrive at Speier on the fourteenth day of January, as mentioned above, shall have the command and authority to improve such order and police, and to change it according to opportunity, and what is thus decided by them shall be made known to us in writings, and such shall also be published and published in the Holy Roman Empire. They are to publicize and proclaim this in the Holy Roman Empire, so that it may be lived and complied with everywhere.
When some princes and estates erred at the beginning of this Imperial Diet for the sake of the session, which led to the prolongation of the imperial affairs, the Electors, princes and common estates, at our gracious request, kept their session harmless and without any order.
Accordingly, we want that such a session, which is not dangerous for this Imperial Diet, as well as the subscription to the end of this farewell, shall in no way be detrimental, harmful, or offensive to the custom and justice of every Elector, Prince, and Estates.
80 We shall and will also, after each one has handed over his justice to us in writings, use all possible diligence to bring such misunderstandings to an amicable settlement or discussion for the sake of the session, as we have put off its common estates many times.
All and every of the foregoing, which touches us, Emperor Carln, we promise to keep and perform steadfastly, firmly, unbreakably, and sincerely, and to comply with it and live it without hesitation or danger. In witness whereof we have hereunto affixed our Imperial Seal.
82 And we, the princes, prelates, counts, and lords, and also the princes, prelates, counts, and lords of the Holy Roman Empire, are free.
and imperial cities envoys, embassies and rulers, hereafter named: publicly confess that all and every item and article written down has been made and agreed upon with our good knowledge, will and counsel, and agree to the same all together and especially herewith and by virtue of this letter, speak and promise in right, good and true faith, true fidelity that, as far as each of them is or may be concerned with his dominion or friend by whom he is entrusted or trusted, he will keep and perform them truly, steadily, firmly, sincerely and unbreakably, and to comply with and live up to them to the best of our ability, without any danger.
And we, the princes, princes, prelates, counts, lords, and the free and imperial cities of the Holy Roman Empire are the embassies and rulers:
By the Grace of God we Albrecht, Cardinal of the Holy Roman Church and born Legate, Archbishop of Mainz and Magdeburg, Primate 2c, Administrator of Halberstadt 2c, Archchancellor of Germania; Joachim, Arch Chamberlain of the Holy Roman Empire, both Margraves of Brandenburg, of Stettin, Pomerania, Dukes of Cassuben and Wenden, Burgraves of Nuremberg, Princes of Rügen and Electors, personally. On behalf of the Archbishop of Trier, Georg, Lord of Elz, Johann von Enschringen, Chancellor, Otto von Lengenfeldt and Heinrich Buchel, Licentiate of Law. On behalf of the Archbishop of Cologne, Dieterich, Count of Schleyden, Kerpen, Kronenberg, and Neueburg, and Johann Gropper, Doctor. On behalf of Ludwig, Count Palatine by the Rhine etc., Elector, Dieterich von Schönburg, Marshal, Heinrich Haß, Chancellor, Wolf von Duhr, D., and Hans von Walbörn, zu Ernsthoffen. On behalf of Johann Friederichen, Duke of Saxony, Elector etc., Wolf, Prince of Anhalt, Christoph von Taubenheim, and Eberhard von der Thann. On behalf of the House of Austria, Wilhelm Truchsess, Baron of Walburg, and Jakob Frankfurter, Doctor. Ecclesiastical princes in person: By the Grace of God, Ernst, confirmed Archbishop of Salzburg. Christoph, Archbishop of Bremen, Administrator of Verden. Walther von Kronberg, Administrator of the Grand Master's Office in Prussia, German Master. Weigand, Bishop of Bamberg. Philip, Bishop of Speier. Christoph, Bishop of Augsburg. Mauritius, Bishop of Eichstett. John, Bishop of Constance. Valentinus, Bishop of Hildesheim. Christoph, Bishop of Brixen. Wolfgang, Administrator of Passau. Pancratz, Bishop of Regensburg. Christoph, Bishop of Seggau. Messages of the ecclesiastical princes: On account of the archbishop of Bisanz,
Claudius Velin, of the Right Doctor. Conraden, Bishop of Würzburg, Daniel Stiber, Canon, Heinrich Truchsess von Westhausen, Court Master, and Georg Farner, Doctor of Law, Chancellor. On account of the administrator at Worms, Philipp, at Speier. Wilhelm, Bishop of Strasbourg, Christoph Welsinger, Doctor. Of the Freisingen Chapter, Georg Böheim, Doctor. Philip's, Bishops of Basle, and on behalf of the Chapter of Chur, Peter Speyser of Dillingen, Doctor. On behalf of the Passau Abbey, Christoph von Camberg, Coadjutor of the Seggau Abbey etc. Wolfgang von Closen zu Heydenburg, canon etc. Christoph, elected and confirmed at Trent, Otto Truchsess, baron of Walburg etc., cathedral dean at Trent. Franciscen, bishops at Münster, Bernhard von Hagen, Johann Gropper, both canons at Cologne and Doctores, Albrecht Muhm, Licentiate, Franciscus von Dop. Philippsen, elector at Fulda, Johann von Ehrenberg, cathedral dean at Mainz, Erhard Rüde von'Collenberg, Mainz court master, and Bernhard von Hardheim. Georgen, Bishops of Ratzenburg and Libus, Lucas Wilzkeym. Balthasars, elected and confirmed at Lübeck, Jodocus Huttfelder, of the right D. Adriani, Bishop of Sedum, Johann Militis. Secular princes in person: By the Grace of God Friederich, Count Palatine of the Rhine, Duke of Bavaria. Wilhelm and Ludwig, brothers, counts palatine on the Rhine, dukes in Bavaria etc. Otto Heinrich and Philipp, brothers, Palatine Counts by the Rhine, Dukes in Bavaria etc. Carolus, Duke of Saphoyen. George, Margrave of Brandenburg. Henry the Younger, Duke of Brunswick and Grobenhagen. Philip, Landgrave of Hesse. Philip, Duke of Pomerania. 1) George, Landgrave of Leuchtbergi Hans and Joachim, brothers, Princes of Anhalt. Messages of the secular princes: On account of Heinrich, Duke of Saxony, Hans Heinrich the Elder, Count of Schwarzenburg, and Lord of Lichtenberg, Hans von Schleunitz of Sechausen, Simon Pistoris, Doctor, and Andreas Pflug. Hansen, Count Palatine by the Rhine, Dukes in Bavaria, Counts of Spanheim, Christoph Landschad of Stinach. Ruprechts, Counts Palatine by the Rhine, Counts of Veldenz, Christoph Landschad of Steynach, and Ludwig of Eschenau. Hansen, Margraves of Brandenburg, Conrad Metsch, D. Ernsten, Dukes of Brunswick and Lüneburg etc., Niclaus Holstein, the right hand of D. Wilhelm, Duke of Jülich etc., Joh. von Flatten, Provost etc., Joh. von
1) Here we have deleted "George, Landgrave of Hesse" and "Philip, Duke of Pomerania". The latter, by the way, is listed later among the absentees.
Dockum, called Frieß, Conrad Heresbach, Joh. Valtenmeyer, Sibertns Mutzhagen, Joh.Waltheimer, Albrecht König, der heiligen Schrift und der Rechten D. und Lic. Von wegen Bernim's, Herzogen zu Pommern etc., Philipps, Herzog zu Pommern. Ulrichen, Duke of Würtemberg, Claus von Granveneck and Philipps Lang, D. Ernsten, Margrave of Baden, Johann Astmann, Licentiate of the Holy Scripture, Provost etc., and Johann Marquard, of the Right V. Wilhelmen, Count and Lord of Henneberg, Carol von Redwitz. Prelates personally: Wolfgang, Abbot of Kempten. Gerwig, Abbot of Weingarten, Erasmus, Abbot of Sanct Heymeran sEmmeran] of Regensburg. The abbot of the church of Echternach. Prelates' messages: On behalf of the Abbot of Hirschfelden, Gerwig, Abbot of Weingarten. The Baley Coblenz, Werner Forstmeister of Gelnhausen, Commenthur of Cologne. Of the Landcommenthurs of the Baley Alsace, Walther of Kronberg, Deutschmeister. Rüdigers, Probst zu Weißenburg an Unter-Elsaß, Leopold Dick. Johannsen zu Salmansweiler, Hieronymus zu Elchingen, Andreas zu Ochsenhausen, Paulus zu Irsee, Conrad Rod, Ulrich zu der Mindernau, Johann zu Schussenried, Johann zu Markthal, all Aebte, have command Wolfgang, Abbot zu Kempten, Gerwig, Abbot zu Weingarten, Johann, Abbot zu Kreißheim, Wolfgang Andreas Keme, D. etc. Beider Aebte Auersberg und Rockenberg, Johann Besserer, und Martin Weickmann, der Stadt Ulm Gesandten. Rüdigers, Abbot of Sanct Cornelien Münster, Johann Memecken von Jserlohn. The provost of Berchtesgaden, Paulus Stadler, canon of Regensburg etc., Matthias Alber, Salzburg chancellor, and Niclaus Reibeisen, both of the right I). Of the Abbot of Werden in Westphalia, Peter Billinkhausen. Of the Abbot of the Foundations of Murbach and Lüdern, Johann Minsinger von Frundeck, of the Right D. Of the Church of Rotemnünster, Conrad Spretter, envoy of the city of Rotweil. About the abbesses: Der Aebtissin Unsrer Lieben Frauen Stift zu Lindau, Wolfgang, Abbot zu Kempten, and Otto Truchseß von Walburg, Cathedral Dean zu Trient etc. Counts and Lords in person: Philipp, Count of Hanau, Lord of Lichtenberg. Friderich, Count of Fürstenberg. Wilhelm, Hans and Jakob, brothers, counts of Eberstein. George, Count of Erbach. Martin, Count of Oettingen. The Counts' Messages: On account of the Counts of Wetterau, namely Philippen, Counts of Nassau, Katzenelenbogen, Vianden and Diez etc.; Philippen, Counts of Nassau, Lord of Wiesbaden and Itzstein; Philipp and Bernhard, Counts of Solms and Lords of Münzenberg; Chunen, Counts of Leiningen, Semperfrei, Lords of Westerburg and Schom-.
bürg; Wolfgangen, Ludwigs, Albrechts, Georgs and Christophs, Gebrüder, alle Grafen und Herren zu Stollberg und Wernigerod; Antonien des Aeltern, von Eisenberg, Grafen zu Büdingen; Reinhards, Grafen zu Solms und Herrn zu Münzenberg, als Vorwünder weiland Philippen, Grafen zu Hanau, Herrn zu Münzenberg, verlassene Kinder, Johann Knebel von Katzenelnbogen, und Thaman von Colmar. Philippen, and Hans Georgen, brothers, counts and lords of Mansfeld, Hans von Pretiß. Wilhelmen, Counts of Eberstein, and Wilhelmen, Lords of Limburg etc., as guardians Michaelis, Counts of Wertheim, Nicolaus Haß. Chunen, Counts and Lords of Teckelnburg and Rode, Philip, Landgrave of Hesse. Johann, Counts of Sayn, Lords of Homburg, Mankler and Münzenberg, Otto von Langenfeld, Schöffe zu Coblenz. Johann, Counts of East Frisia, instead of the young lordship, of his deceased brother, Count Chunen, Johanü Barth. Chunen, counts of Viernberg and Neuenar, lords of Schaffenburg etc., Otto von Lengenfeld. Heinrichen, lords of Gerau, Schleiz and Lobenstein, Hans von Watzdorf. Arnolden, Counts of Benthen and Stenforten, Lords of Wevebkoven, Jost Roland, of the Right Ö., Chancellor of Münster, and Albrecht Muhm, of the Right Licentiate. Wolfgangen, Counts of Barbi etc., Blickhart Zederinger. Heinrichen Neusten, Lord of Plauen, of the Aeltern, Hans von Pretiß. From the free and imperial cities: On behalf of the city of Cologne Peter Bellinkhausen, Goßwin von Lummerschen, and Gottschalk Frechen, Licentiate, by force of the city of Dortmund. Aach, Nicolaus Wildermann, and Johann de Stummel. Strasbourg, Jakob Sturm and Bath von Duhnsenheim. Augsburg, Wolfgang Rechlinger, Zimprecht Hoser, both mayors, and Conrad Helm, doctor. Nuremberg, Sebald Haller, mayor. Ulm, Georg Besserer, Mayor, and Martin Weickmann, with orders from the towns of Reutlingen, Bibrach, Kempten and Isny. Metz, Johann von Niderbrücken. Worms, Peter von Steyn and Hans Jüngler. Speier, Friederich Meurer and Adam von Bernstein. Frankfurt, Johann von Glauburg and Hieronymus zum Lamb, D., with orders from the city of Wetzlar. By order of Hagenau, Bartholomäus Botzheim, mayor. Colmar, Hieronymus Bohner, Stadtmeister, both by order of the other towns belonging to the bailiwick of Hagenau, namely, Schlettstadt, Weißenburg, Landau, Obern-Ehrenheim, Keysersberg, Münster in Sanct Gregyrienthal, Roßheim and Turkheim. Rotenburg an der Tauber, Bonifacius Wenitzer, called Bohem. Swabian-Gemündt, Hans Reichwein. Schweinfurt, Nicolaus Sprenger and Paulus
Uhender. Goslar, Johann Hart and Berthold Ackermann. Friedberg in the Wetterau, Jakob Zuckwolf. Rotweil, Conrad Zwick. Lindau, Hieronymus Poppus. Eßlingen, Lucas Plattenhart, mayor, Georg Cron and Johann Machtolff, licentiate. Nördlingen, Wolf Graven and Hans Börlin, with orders from the town of Aalen and Bopfingen. Schwäbischen-Hall, Christoph and Matern Würzelmann. Ueberlingen, Caspar Klöcker. Memmingen, Christoph Zwick. Heilbrunn, Hans Keller and Jakob Ehinger, D. and Syndicus. Dünkelspühl, Michael Bauer. Wimpfen, Bernhard Köberer. Pfullndorf, Georg Renniger. Weil, Thomas Renniger and Martin Zweyvel. Wangen, Andreas Schlegel, with orders from the towns of Ravensburg and Leutkirch. Giengen, Hans Jäger. Offenburg, Johann Fabri, with orders from the towns of Zell and Hammersbach. The city of Regensburg, Ambrosi Aman, Schultheiss. Mühlhausen in Thuringia, Johann Hödick and Sebastian Rödermann, both mayors. Nordhausen, Michael Meyenburg, town clerk. Schwäbischen-Werd, Christoph Schweizer, mayor, and Georg Tottenrieder, town clerk. Weißenburg am Nordgau, Michael Eder. Winsheim, Andreas Rock. Thull, Johannes Boyelane, Johannes Gwerin, and Hadrianus Valerius.
By the grace of God, we, Albrecht, Cardinal and Archbishop of Mainz, etc., and Joachim, Margrave of Brandenburg, etc., both Electors, have declared this on behalf of our fellow Electors. We Ernst, confirmed Archbishop of Salzburg, and Wilhelm, Count Palatine on the Rhine, Duke of Upper and Lower Bavaria, on behalf of ourselves and the ecclesiastical and secular princes. Gerwig, Abbot of Weingarten, for himself and the prelates, and Martin, Count of Oettingen, for the counts and lords. Also we, the mayor and council of the city of Regensburg, on behalf of ourselves and the free and imperial cities, affix our seal to this farewell. Given and done in our and the Holy Empire's city of Regensburg, on the 29th day of the month of July, after the birth of Christ in 1541, our Empire in its 21st year and ours in its 26th year.
1404 The Imperial Majesty's declaration on some articles of the Regensburg Imperial Treaty, given to the protesters. Regensburg, July 29, 1541.
This writing is found in Hortleder, p. 345; in Lünig's Reichs-Archiv, xart. A6n. eont. I, p. 661; in Dumont's eol-ps äiplom., tom. I V, part. II, p. 210; in Spalatin's Annals, p. 605 and in the 6orx. Hei. vol. IV, 623.
We, Carl the Fifth by the Grace of God, Roman Emperor, at all times etc., make known with this letter to everyone: After the Augsburg Confession and its religion related states have had deficiencies of some misunderstandable 1) articles of our now given parting, stated and presented against us, with most humble request to further declare and explain the same, that we want to have such misunderstanding of the same stated articles further explained and understood in the following opinion.
As for the first, the article in the parting: of the articles, compared by their theologians etc., is somewhat obscure, it has the meaning: that states related to the Augsburg Confession, up to the final comparison of religious matters, in the articles, of which their theologians are united, together with their declaration, shall not exceed the same comparison and declaration, and in the remaining uncompared articles no measures are given in this respect.
On the other hand, in the article in which the agreement states that the monasteries and churches are to remain unbroken and independent, the same article is to be understood as meaning that for this purpose the monasteries and founders are to remain unbroken and independent, but without any authority behind which they are situated being obliged to encourage the same to Christian reformation.
Thirdly, the report states that the clergy are not to be deprived of their fees, interest etc., of which they are now in possession. etc. The same words shall have this meaning, that they shall not only be drawn on the clergy and monasteries of the common estates, of which they are now in possession, but also on the clergy, benefactors, monasteries and houses related to the Augsburg Confession; that also the same shall remain unstayed and undismissed of their pensions, interest, revenues and income, of which they are still in possession, regardless of which part of religion they are, also of outgoing mandates.
And the same article shall also be understood that in all cases the emergency ministries and schools which they have formerly appointed shall again appoint, regardless of what religion they are, and (as is proper) provide; 2) but that in the same no further steps shall be taken than as at present.
1) "more misunderstood" put by us instead of: "more misunderstood".
2) In Oorp. Lei. instead of the words: "and (as duly) shall provide" - "as usually provided and ordered".
Fourthly, since the treaty states that those who are of the Augsburg Confession are not to force anyone to join them or to move them, the word "move" should be understood to mean that they are not to take away their subjects from any state of the other religion and to take them under their protection or umbrella. 3. And by this, if someone else wants to join their religion, he shall be free to do so.
Thus it shall also be understood for the sake of the Court of Appeal that the assessors of the same shall be sworn to the present agreement and declaration, and the Augsburg agreement, as far as religion is concerned, shall not take place. Likewise, the persons who are presented shall not be refused on the grounds that they are of the Augsburg Confession and religion, and justice shall be done to each one equally, regardless of his religion. And no assessor, who is otherwise fit, shall be deprived of the Augsburg Confession and the religion of the same estates.
Thus the Estates related to the Augsburg Confession and the other Estates shall also be free to allow for the next visitation those 4) whom they have to place in our Chamber Court, whether they do not want to use them further, 5) and to appoint other suitable persons of their religion in their place, and we do not want to have any difference of religion in the appointment of the persons for the visitation.
Also in this our farewell, the Goslar Eight, under the article, reporting from the Eights, shall also be understood. And also the article reporting the Augsburg farewell shall be understood by other things outside religion, by virtue of the farewell.
On this declaration, the Estates, being related to the Augsburg Confession, have consented to and accepted this our parting, and not otherwise. All in virtue of this letter, without danger. With the certificate of this letter, sealed with our imperial imprinted seal. Given in our and the Empire's city of Regensburg, on the 29th day of July after the birth of Christ our Lord in the year 1541, of our Empire in the 21st year, and of our Empire in the 25th year.
Carolus.
3) "or" is missing in the 6oi-p. Lei.
4) Oorp.: "the one".
5) "to allow" - to give leave, to dismiss them.
1405 King Ferdinand's declaration, issued to the Augsburg confessionals, that by the Speierische Reichsabschied the Regensburg Peace Treaty and the imperial declaration made thereupon shall not be annulled, nor what is more pending. Speier, April 10, 1542.
In Bucer's no eollogu. katisd. at Hortleder, p. 346.
1. we Ferdinand by the Grace of God, Roman King, at all times Major of the Empire, in Germania, in Hungary, Bohemia, Dalmatia, Croatia and Sclavonia King, Infant in Hispania, Archduke of Austria, Duke of Burgundy, Steyer, Kärnthen, Kram and Würtemberg etc.., Counts of Tyrol etc., and we Haugk, Grase zu Montfort und Rotenfels, and Johann von Naues zu Mestantzy, Doctor, Vice Chancellor, both Roman Imperial Majesty's Councillors and decreed Commissars, confess and declare manly with this open letter:
2. When the Estates of the Augsburg Confession presented to us that they do not wish to grant help against the Turks, they did so with the reservation of the recently made Regensburg Peace Treaty and the Declaration that the Roman Emperor's Majesty, our dear brother and lord, gave to the Estates mentioned about the Regensburg Imperial Treaty, and that the same Regensburg Peace Treaty and Declaration should last as long as the present Peace Treaty made here at Speier.
3. That we have therefore graciously granted in place of and in the name of the Imperial Majesty now mentioned, and do so herewith knowingly, in virtue of this letter, that by this imperial agreement made here, the above-mentioned Regensburg Peace Treaty and the imperial declaration that followed it shall not be annulled nor shall anything be detracted therefrom, but shall last as long as the present state of peace established here at Speier, in all measure as the Imperial Majesty has given such a declaration on the Regensburg Peace. And the future visitation and reformation of the Court of Appeal, by virtue of the Regensburg Departure and the above-mentioned Imperial Declaration, shall be carried out and performed, and also procured by the Imperial Majesty from the Commissars and Visitators, so that such shall take place and be carried out. And in the event that this should not happen, the above-mentioned estates have reserved for them the right to
The court is not to assist in maintaining the court of justice, nor to give or take justice before it, but to recuse it not only in religious matters, but also in all other matters.
(4) As far as the Goslar Eight is concerned, for which the above-mentioned estates have applied and requested that it be lifted and the matters be restored to their former status, we have once again granted in the name of the Imperial Majesty. Majesty, and hereby grant and wish that the matters remain with the previous suspension, in such a way that such suspension shall be prorogued and extended until the matters are discharged, and shall have the effect of absolution in such a way that the of Goslar, the time of such lasting suspension, not only remain undamaged and unencumbered in their bodies, possessions and goods by males, but also have personam standi in judicio, and all their needs to rightfully, actively and passively against males, properly to promote and represent, shall be free and unconditional; but outside of the respect and breach of peace, which Duke Heinrich seems to have towards the von Goslar, and again the von Goslar towards Duke Heinrich. Which we have in the name of the above-mentioned Roman Imperial Majesty, and from the same Imperial Majesty. Majesty, and from the same Imperial Majesty. Majesty. Perfection, to Her Imperial Majesty. Majesty. and us, so that the same matters may be brought before their Imperial Majesty, where they are absent from the Empire or from their own, before us, at the request of one or both parties, summarie de plano, amicably or legally, shall be heard, argued and discussed in the most favorable manner and for the longest possible time within a year of the date, and in the meantime those of Goslar shall have their tithes, rent, interest, dues, wood, coal, provisions and all other necessities followed without interruption; also their smelting works and mines, together with others which have been theirs since the imperial suspension. We have also ordered that their huts and mines, along with others that have been held up or taken from them since their suspension by the Emperor's Majesty, be returned to them, as they have been found out from interrogation and inquiry, which we want to carry out by two of our advisors, now from Insbruck, as soon as possible, and that they use their own, unhindered by the eight, and that they also remain otherwise completely unrestrained and unencumbered. As we therefore wish to give and communicate our special open mandates to those of Goslar.
5 And because there are also some other matters outside of the above-mentioned eight and breach of the peace between the above-mentioned parties, Duke Henry of Brunswick and the city of Goslar, and are pending in court: so we have graciously offered to take action in these matters by ourselves or our commissioners, internally or externally.
The courts shall have half a year from today to negotiate amicably, without prejudice to any rights, and to settle as much as possible. If, however, the amicable action is not taken within a year, or if it is not brought to a conclusion within the same period, then the same matters shall be dealt with in their ordinary courts where they are pending, and this amicable action shall be harmless and irrelevant to each party's rights and justices. Which the envoys of Goslar had no order to accept here, but which they accepted to bring to their lords and superiors with diligence, confident that they will not refuse us such gracious, amicable negotiation, and whether they intend to do so or not,
they shall notify our commissioners, whom we shall send from Insbruck (as reported) to Duke Henry, or write to or from us in six weeks, without danger.
6 With the certificate of this letter, sealed with our King Ferdinand's attached seal, and our imperial commissaries, since we did not have our seals in hand, made petitions. Given in our and the Empire's city of Speier, the tenth day of the month of April, after the birth of Christ our dear Lord, one thousand five hundred in the second and fortieth year, of our empires, of the Roman in the twelfth, and of the others in the sixteenth.
Haugk, Count of Montfort.
Johann de Naues, 8st.