Part 1 - 1517-1524

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Part 1 - 1517-1524

Dr. Martin Luther's

Complete Writings,

published by

Dr. Joh. Georg Walch.

Fifteenth volume.

Reformation Writings.

Documents related to the history of the Reformation.

New revised stereotype edition.

St. Louis, Mo.

CONCORDIA PUBLISHING HOUSE.

Dr. Martin Luther's

Reformation Writings.

First section.

Documents related to the history of the Reformation.

A. Against the Papists.

From the years 1517 to 1524.

Published anew on behalf of the Ministry of the German Evangelical Lutheran Synod

of Missouri, Ohio and other States.

St. Louis, Mo.

CONCORDIA PUBLISHING HOUSE.

Foreword.

This fifteenth volume brings together the documents against the papists from the years 1517 to 1524, which belong to the history of the Reformation. It may seem strange to some that so many atrocious papist writings have been included in an edition of Luther's works. The task of defending ourselves against this, as if this could be asserted as an accusation against our edition, is one that Luther himself has elevated us to. He has repeatedly printed even the most wretched works of his papist opponents, such as "Des Silvester Prierias Dialogue on the Violence of the Pope" and his "Replica" (St. Louis Edition, Vol. XVIII, 310 and 412). Through the contrast of the papist darkness, the light of the Gospel, which Luther again put out of the lampstand for us, the great grace of God granted to us in the same, only emerges in full splendor and encourages us to praise and glory for God's bestowal of grace, which has been granted to us. In his preface to the booklet: "What was decided at the Imperial Diet of Nuremberg in 1522 to 1523 by papal sancti

ligkeit bei kaiserlicher Majestät Statthalter und Ständen halben Lutherischer Sachen gesucht, und darauf geantwortet worden worden," which Luther reissued in 1538, he says (St. Louis edition, vol. XIV, 422 f.): "Our people, in my opinion, would do well to take care that this and similar books are preserved for their descendants in order to perceive the incredible and innumerable cunning of Satan.): "In my opinion, our people would do very well if they took care that this and similar books were preserved for the descendants, in order to perceive and hand down to memory the incredible and innumerable cunning of Satan, which reigns in the Roman trousers, the den of sin and ruin." (Ibid. Col. 426:) "Therefore, if this and similar books (as I have said) are preserved and brought down to posterity, it will be useful and salutary, not only for Germany, but also for the whole world, against this exceedingly harmful mountain of Roman Babel, which corrupts all the world (to use the words of Jeremiah). For here you see that the princes of Germany, who have finally awakened from a deep sleep, have dared to confront the pope and the Roman court (that is, the dunghill).

VI Foreword.

to the face,^1^ ) what he could not hear, cannot hear and will not be able to hear. And they have not been moved (which is a miracle) by the splendid pretenses and arts of the Roman court, which one can read here in the message of the Roman Pontiff." ^2^) And the same princes, most of whom were papists, already testify in 1523,^3^ ) enlightened by Luther's teachings, that it was not possible, as the pope desired, to execute the papal sentences and the imperial mandates on Luther, "because (they say) all the estates of the German nation are so unmistakably burdened by manifold abuses of the court of Rome and of the ecclesiastical estates, and now so much informed by Luther's letters, where one should act against it in earnest or in fact, according to the content of reported judgments or mandates, that it would certainly be considered by them as if one wanted to suppress evangelical truth by tyranny and handle unchristian abuses" 2c.

After many documents have been presented to us in the first chapter of this volume, which vividly show us the ghastly evil and corruption in the Roman Church, namely the indulgences of Tetzel, which gave the next cause for the Reformation, the remaining eight chapters contain the documents, which, as already mentioned, describe the most important events of the Reformation in its beginning and progress.

1. In No. 722 of this volume.
2. No. 719 in this volume.
3. In No. 720 of this volume, § 9.

in the years 1517 to 1524. The second chapter deals with Luther's opposition to indulgences, especially through his 95 Theses; the third with the events between the papal legate Cajetan and Luther at the Imperial Diet in Augsburg in 1518, and presents the Acta Augustana in full.

The fourth is about Luther's negotiations with the papal nuncio Carl von Miltitz; the fifth about the Leipzig disputation, which is reported in its entirety; the sixth about the papal ban against Luther and its consequences; the seventh about Luther's standing before the emperor and the imperial estates at the Diet of Worms in 1521, his declaration of eight and his hidden stay at Wartburg Castle; the eighth, on the good and bad changes that occurred during Luther's absence in Wittenberg, especially on all the events between Carlstadt and Luther, up to Carlstadt's complete escape from Saxony; the ninth, on two imperial congresses held in Nuremberg in the years 1522 to 1524, and what consequences the latter in particular had.

Of the documents in this volume, many have been newly translated from Latin, such as Luther's disputation with Eck at Leipzig and about two hundred letters; others have been thoroughly revised from the Latin. We have only added No. 158b, a short message about the order of the Vicar General of the Augustinian Order, Gabriel Venetus, to seize Luthern and imprison him bound hand and foot.

Foreword. VII

and No. 644 instead of the "Extract of the Instruction of the Elector Friedrich for Johann Oswald, Amtmann in Eisenach, to Luther", the complete text. No. 643, a fragment in poor translation, is replaced by the complete text. On the other hand, the duplicates have been omitted, namely No. 5, p., because once again No. 10; the note b. at No. 72, because contained in No. 73; No. 225, §§ 14-19, because already No. 200; No. 585 (the Worms Edict), because contained in No. 747 (at Walch wrongly "647"); No. 590, because already St. Louis edition, Vol. XIX, 1007; Appendix, No. 98, because already in St. Louis Edition, Vol. XIX, 560, and Appendix, No. 108, because already in No. 663. Otherwise, we have retained Walch's entire arrangement and even the numbers of the old edition. We have left the pieces that Walch placed in an incorrect position in their place, but have indicated each time where they should have been placed.

In many cases, it was necessary to correct the erroneous, often completely wrong headings of the documents in the old edition, also to add the time determinations, which are very much in disorder in Walch, partly, partly to resolve them (which did not happen in Walch), partly to indicate them more correctly. As an indication of what had to be done in this respect, we give a sample from the ninth chapter. At the beginning of this chapter, we were obliged to give a short historical overview of the three imperial diets held at Nuremberg in the years 1522 to 1524, so that the reader may feel at ease with the rather jumbled up information given by Walch.

documents. Then we had to separate four documents, namely No. 727 to 730, which do not belong in this chapter, but in the first section of the preceding eighth chapter. Furthermore, we had to change the heading of No. 743, in which Walch relocates to the Imperial Diet at Nuremberg what took place at a convention at Regensburg. We have added a time determination to the numbers 720, 722, 723, 731, 733, and 747; time determinations dissolved in No. 724, 732, 742, 756, and 758; corrected in No. 734, 735, 736, 743, 750, 751, and 754. Those dates in Walch, which are designated by a weekday in a Latin original, are almost always wrong, because he takes feria prima as Monday, not as Sunday.

At the beginning of the fifteenth volume Walch has a 96 pages (192 columns) long preliminary report, in which he proves the necessity, the divinity and the sufficiency of the Reformation. We consider such a proof to be completely superfluous in this place, because we are convinced that he who reads the writings contained in this volume, even just the table of contents, does not need such a proof; therefore, we have omitted it.

The preliminary report is followed by Walch's "Anzeige, woraus die in diesem Theile befindlichen Documente genommen worden". We were able to omit this as well, since we have provided this proof for every single number,

VIII Foreword.

saving the reader the trouble of having to look things up.

On the other hand, we have added to the table of contents an index of the documents and letters of Luther contained in this volume, arranged in chronological order. This was prompted by Seidemann, who in his "Erläuterungen zur Reformationgeschichte," p. 61, note, says: "A new, better edition of Luther's works than the excellent Walch gave and was able to give, would be very necessary. It would have to be chronological and give the impacting documents chronologically in a special volume." Since we are now bound to the order given by Walch in the task that has become ours, we have had to limit ourselves to satisfying the certainly justified requirement made by Seidemann, at least to some extent, by a chronological register. Only the documents of the first chapter, which concern the papal indulgences, we have not included in this chronological register, because they are on the whole already arranged by Walch according to the chronological order, and can be found so, but several times with corrected dates, also in our table of contents. That we, although the letters are already

The fact that we have included some of the documents in the index, but have nevertheless made a special index of them, will certainly be welcome to many. We have indicated the locations of the documents in these two registers according to the numbers, so that we did not have to wait for the completion of the printing before preparing them. Finding the documents in this way is not difficult for the reader, since the numbers are inserted in the heads of the pages. Because we had to break the course in the chronological work, we hope that this attempt will be judged favorably.

Whoever reads the documents in this volume carefully will see very clearly how God has held His protective hand over His chosen armament, Doctor Martin Luther, through whom He has brought His holy gospel to light again against all the power of darkness, despite the resistance, raging and blustering of the pope, the emperor and many powerful princes. This must serve to greatly strengthen our faith and make us certain that God will not forsake us, if we hold fast to his holy word in faith, but will preserve us to eternal blessedness. God grant this in mercy. Amen.

St. Louis, on Reformation Day, 1899.

A. F. Hoppe.

Content

of the

The first part of the fifteenth volume of Luther's complete writings.

which contains the documents on the history of the Reformation from 1517 to 1524.

The first chapter.

The documents that show that religion has been turned into a trade in the papacy, especially the indulgences of Tetzel.

The first section.

On the origin and progress of papal indulgences.

A. The pope has driven out money by tendering the Jubilee and letters of indulgence for churches, monasteries, hospitals 2c.

Column

1, Bull of Pope Bonifacius VIII. Anno 13001

2. Bull of Pope Clement VI Anno 1350 2
3. Bull of Pope Paul II Anno 1470 6
4. pope Sixtus IV's Confirmation Bull. Anno 1473 11
5. several letters of indulgence from the popes and others.

a. The Cardinals of Avignon letter of indulgence for the church at > Untergreislau. 1331 14

b. Letter of indulgence for the church at Bernstadt. 133916

c. Letter of indulgence for the church at Lommatsch. 135917

d. Letter of indulgence for the church at Memleben. 135918

e. Letter of indulgence for the new Hospital zuHalle

in Saxony. 1381 19

f. Letter of indulgence for the renovated Sonnenfeld Monastery. 1384 > 20 > > g. Letter of indulgence from Pope Bonifacius IX for the Hospital > Martini at Nordhausen together with Pope Alexander V's bull for an > altar portatile. 1391 and 1409 21

h. Letter of indulgence for the church at Mühlhausen.

1423 23

i. Letter of indulgence of Pope Martin V. together with the Bishop of > Merseburg confirmation. 1422 24 Letter of indulgence from Bishop > Nicolaus of Merseburg. 1415 26

k. Letter of indulgence for a chapel at Hofstedt. 1442 27

Column

l. Letter of indulgence from Pope Nicolaus V for the

Chapel at Ziegenhain. 1453 29

m. Letter of indulgence from the bishop of Naumburg for

the chapel at Ziegenhain. 1425 30

n. Copy of a letter of indulgence under the pope's

Eugenius IV government 1431-1447 from

given 31

o. Letter of indulgence from Pope Bonifacius IX for

the Liebfrauenkirche in Dresden. 1398 33

p. Letter of indulgence from 1470 (in the old edition

Duplicate) 34

q. Letter of indulgence for the church in Weickershahn. 1470 34 > > r. Letter of indulgence for the church in Pfafroda. 1480 36 s. Letter > of indulgence for the church in Westhausen. > > t. Letter of indulgence for the church in Memleben. 1503 39 u. Letter > of indulgence for St. Mary's Church in Dan

cig. 1516 40

v. Letter of indulgence for the church in Trier, especially the skirt > of Christ. 1515 41

w. Letter of indulgence for the church in Eilenberg. 1518 45

B. The pope has exorcised money by pretending to pay the Turk tax.

6 Pope Nicolaus V's passport against the Turks. 1453 46

7th indulgence letter of the first papal general indulgence commissarius Marinus de Fregeno. 1457 50

8th Letter of Indulgence of Marinus de Fregeno. 1458... 52

9. Reimar Kock's report of an accident encountered by Marinus. 1463 52

10th Letter of Indulgence of Heinrich Sletstater, a Dominican. 1470 53

11. indulgence letter of Johann Nixstein, a Franciscan. 1482 55

C. The pope has driven out money through milk and butter letters.

12 Butter letter issued by Pope Nicolaus V to the "Würtemberger". 1448 56

13. of D. Spenlin zu Herrnberg Objection to this Papal Indult 58

X Contents of the Fifteenth Part of Luther's Complete Writings.

Column

14 Pope Innocent VIII's Bull. Bull in which he permits butter and > milk production. 1490 58 > > 15. The letter of the Elector Frederick referring to this bull. 1491 > 61 > > 16 The letter of the Elector Frederick 2c referring to the renewed > bull. 1513 ... 63 > > 17: Pope Innocens VIII's butter letter for Freiberg Cathedral. > Butterbrief for the Cathedral of Freiberg. 1491 64 > > 18. the pope Innocens VIII. Confirmation of the above butter letter. > 1492 67 > > 19 Joh. von Breitenbach's expert opinion against the papal butter > letters. About the beginning of 1492 70 > > 20 Bishop of Meissen John VI's Protestation against Indulgences. > About the beginning of 1492 91 > > 21 Duke George of Saxony's order to settle the disputes over the bull > permitting milk dishes. 1492 92 > > 22 The Dukes of Saxony, Albrecht and George, request to Pope Alexander > VI that he put an end to the objection to the aforementioned bull 93 > > 23. the letter of pope alexander VI, by which

ches he drags the matter to the Roman court 96

24. pope alexander VI, by a bull, sets at-

silence on the part of the parties. 1496 100

25th Pope Julius II extends the butter freedom for Chursachsen for > another twenty years.

1512 103

26 Letter of the brothers Elector Frederick and Duke John with > reference to the previous Bull 1513 (See No. 16.) 105

D. The pope has finally dispensed and permitted everything for money, so that a formal trade has become out of it.

27 Letter of request to the Würtemberg envoys in Rome, in which they ask for complete freedom and exemption from all church ordinances, church discipline 2c. 1517 105

28 Reply to the previous letter, in which Leo X grants everything requested. 1517 108

29. Three indults granted by Pope Clement VI to King John of France and his wife. 1350.

a. Permission to celebrate in places that were under interdict 109 > > b. Permission to choose a confessor 110 c. Permission to take vows > through a confessor.

and oaths to change Ill

30. collection of some of the most distinguished indulgences as found in the English Officiis. 1526 Ill
31. seven Roman jubilee calendars of the unspeakable indulgence of sins through all the months and on all the days of the year.
32. Venice 1532 115
33. Ingolstadt 1596 121
34. Vienna 1629 125
35. Constance 1603 136
36. new castle 1630 143
37. Augsburg 1630 147
38. cologne 1603 151

32 Alexander de Neronibus' plenary indulgence. 1516 158

Columne

33. indulgence letter of Raymundus Peraldus. 1489. .. 160
34. the same Raymundus two diplomas of the relics in Paris. 1502 162

35 Letter of indulgence given by the same Raymundus to Wolfgang Peilike. 1502 167

36 The same Raymundus letter of indulgence for the Church of the Holy Cross in Dresden. 1502 168

37. the same Raymundus two letters of indulgence for

D. von Büren and H. Grashof. 1502 170

38 Same Raymundus Letter of Freedom for Duke George's Court Chaplain. 1502 172

39. the same Raymundus orders and patents issued for the benefit of those who want to earn the Jubilee year. 1502. 173

40 The Instruction given to Raymundus by Pope Alexander VI. 1502 187

41. report what happened to Raymundus after his return to Italy 200
42. excerpt from the "heavenly treasure trove" of the

Indulgence preacher Joh. Paltz 1490 and 1502 201

43 Summa and extract from the bull of Pope Julius II, for the protection of the Christian faith.

Faith. Printed 1510 215

44 Baumhauer's letter of indulgence for Adam Leuterer. 1508 221

Second Section.

The indulgences offered by Popes Julius II and Leo X for the construction of St. Peter's Church in Rome give rise to the Reformation.

A. The indulgences granted under Pope Julius II.

45 Cardinal Pallavicini's historical account of how Julius II was prompted by a lack of money to issue an indulgence for the further construction of St. Peter's Church. 224

46. of Timotheus de Lucä Ablaßbries for Dyttings deceased mother. 1513 224

47 Timothy de Luca's permission for Dytting to communicate wherever he wishes. 1513 226

48 Timothy de Luca's permission for Dytting to choose a confessor. 1513 226

49 Plenary Indulgence granted to the Swiss by Pope Julius II. 1511 229

50 Emperor Maximilian I forbids the imperial city of Memmingen from further paying indulgence money to the Dominicans in Augsburg. 1515 230

51. Emperor Maximilian I revokes the above mandate. 1515 231

B. The indulgences granted under Pope Leo X.

1. written out in Rome itself.
2. Leo's X. Bull of the Most Plenary Indulgence for the Construction of St. Peter's Church in Rome. 1517 232

53 The Jesuit Maimburg report shows that Leo X's true intention in this indulgence was not the building of St. Peter's Church, but the collection of a bridal treasure for his sister. 245

54. The letter of indulgence of Bartholomew Farratinus.

1515 247

Contents of the fifteenth part of Luther's complete writings. XI

Column

55: Letter of indulgence and fraternity of Francis of Tripontio for the Hospital of the Holy Spirit m Saxia in Rome. 1516250

56. of M. Enoch Widemann News about this Tripontinus 254

2. through the general commissions in other countries as well. > > a. Joh. Angelus Arcimboldus and Christoph de Forli and their > subcommissaries Tetzel and Samson.

57 Hermann Bonni Relation, how Arcimboldus let himself be seen with his indulgence, and of its immense expense. 1516255

58 Emperor Maximilian's permission for Arcimbold to display his indulgences in Meissen. 1516 255

59 A letter of indulgence signed by Tetzel's hand. 1516 256

60. memoirs, instructions and statutes of Johann Angelus Arcimboldus for his subcommissaries 2c 256

61 An indulgence from Arcimboldus. 1517 277

62. an indulgence by Arcimboldus under Tetzel's na

men for Andreas Hummelshayn. 1516 281

63 Tetzel's letter of indulgence for the priest and the sexton at Schmiedeberg because of a lost host. 1516 282

64 Hottinger's account of how the sub-commissary of Christopher de Forli, Bernardinus Samson, had fared in Bern in 1518283

65. the same narrative, how Bullinger, decan to

Bremgarten, which Samson resisted 284

66 A letter of indulgence from Samson. 1518 285

67 Leo's X. Breve to the Swiss cantons, in which he indicates that he wants to have Samson recalled and, if he has gone too far, to punish him. April 30, 1519 289

68 Joh. Bapt. Puppn Letter to the Swiss Cantons. 1519 290

69. Leo's X to Ennio, Bishop of Verulan, on

The indulgence instruction issued to Switzerland. 1514 ... 291

d. Under the Archbishop of Mainz and the Franciscan Guardian of Mainz > and his sub-commissioner Tetzel.

70 D. Georg Arnold Report on Albrecht of Mainz 301

71 Luther's verdict on Albrecht 301

72 Summary Instruction for the Sub-Commissioners of the Archbishop of Mainz 301

73 Myconius's account of how the guardian of the Franciscan monastery in Mainz had shifted the responsibility for indulgences away from himself 333

74 Myconius' report on how Tetzel had offered himself to Archbishop Albrecht as a sub-commissary and had been employed by him 335

75 Tetzel's permission, allegedly received from Pope Leo X, to grant indulgences also for himself 335

76 Joachim I, Elector of Brandenburg, mandate to his subjects to let Tetzeln proclaim indulgences freely and without hindrance.

1517 336

77. Luther's narration of the true and secret reasons why Tetzel actually had his ab-.

Column

laßkram zu Markt gebracht habe. Walch, old edition, vol. XVII, 1703 > ff.

78 Myconius' report on how Tetzel first laid out his stuff in Albrecht's bishoprics of Magdeburg and Halberstadt, and how brazenly he preached 338

79. a piece of Tetzel's short instruction for

the priests how they should advertise the indulgences 339

80: Some of the contents and fragments of one of Tetzel's instructions, communicated by Chemnitz 343

81 Tetzel's letter of indulgence for Matthias Menner in Krichow. 1515 345

82 Heinrich Campis informs Abbot Johannes of Königslutter that the indulgence there has been cancelled by Tetzel, and asks him to take countermeasures.

1517 347

83: Duke Henry the Younger of Brunswick sends a letter to the cathedral dean and chapter of Magdeburg, in which he asks for the revocation of the ban on indulgences in Königslutter.

1517 348

84 Letter from Abbot Johannes of Königslutter to Count Botho of Stolberg, courtier of Archbishop Albrecht, requesting the lifting of the ban on indulgences in Königslutter. 1517 349

85 Count Botho of Stolberg's favorable reply. 1517 351

86 Tetzel's letter to the abbot at Königslutter, in which he allows the indulgence of Königslutter to be proclaimed. 1517 352

87 A letter of indulgence from Tetzel, issued in Berlin. 1517 353

88: A letter of indulgence from Tetzel, issued to Meckel, widowed Rodt 2c. 1517 355

89 A letter of indulgence issued by Tetzel to Tilemann from Köpenik. 1517 357

90 Myconius's account of how the commissary of indulgences was brought in with great honor 358

91: How Tetzel, at the departure of the congregation of Zwickau, wheedled a lot of money that was used for a feast for the priests ... 359

92 Tetzel makes Juvenal a saint in Zwickau and raises a lot of money by preaching about him 360

93 A History of the Fraud Tetzel Committed with Alleged Sanctuaries 361

94 An almost identical history of the measuring monkey Iselinus in Swabia 361

95 How Tetzel is rejected by a rich woman in Magdeburg with his demand of one hundred florins for absolution 362

96 How Tetzel is robbed of his indulgence money by a horseman to whom he had given indulgences for future sins 362

97 A similar tale from a nobleman 363

98 A strange story that happened at Annaberg with Myconius, when he wanted to get the indulgence from Tetzel for free 364

99 Hottinger's report on what happened to a cobbler's wife 369

100 Narrative by Mathesius about how a miner in Schneeberg thoroughly shamed an indulgence merchant 370

XII Contents of the Fifteenth Part of Luther's Complete Writings.

Column

101 Myconius's report on how indulgences were made so exceedingly coarse that even emperors, kings, and princes grew tired of the indulgence fuss 370

102 The Jesuit Maimburg's Rather Sincere Report of the Outrageous Indulgences 371

103 Mayer, Chancellor of the Chur-Maints, complains about the pope's money-grubbing in a letter to Cardinal Aeneas Sylvius.

1457 372

104 List of the annals that some German bishoprics and abbeys give to Rome 374

The second chapter.

Beginning of Luther's Reformation, and papal counter-measures up to the Diet of Augsburg in 1518.

First Section.

Luther's attempts to abolish the abuse of indulgences.

A. Luther's warnings in sermons and in the confessional, and > Tetzel's behavior against them.

105 Myconius' account of how Luther first preached against indulgences in the old, small, dilapidated church of the Augustinian monastery in Wittenberg 380

106 Luther's own account of how he had raised several objections to indulgences in the castle church at Wittenberg, but was not well received by the Elector, in Walch's old edition, Vol. XVII, 1703 ff.

107 Myconius' report on how Luther had not wanted to absolve people of their letters of indulgence and how Tetzel had been enraged by this 383

108 Mathesius's account of how modestly Luther initially opposed the sale of indulgences, while Tetzel publicly raged against Luther 383

B. Luther's public stand against the abuse of indulgences in his 95 Theses. How this was received by friends and enemies.

109 Myconius' report of how Luther wrote to the bishops of Meissen, Frankfurt, Zeitz, Merseburg, and later also to the bishop of Mainz, urging them to control indulgences by virtue of their office, but then, when he failed to do so, put his theses into print 384.

110 Meisner's account of the strange circumstance that on the Feast of All Saints, on the day when Luther posted his theses, a great indulgence was set aside in the castle church at Wittenberg 385

Column

111 Two bulls given by Leo X in 1516, which contributed to the fact that a large number of people turned out for the feast of All Saints.... 385

112 Meisner's more distant account of the great pilgrimage to Wittenberg brought about by the Bull of Indulgence 389

113 Luther's account of the weakness and trembling with which he first attacked the cause of indulgences and only desired to investigate the truth is found in the St. Louis edition, vol.

114 Luther's letter to Albrecht, Archbishop of Mainz, in which he asks him to put a stop to the indulgences and at the same time sends along his theses. October 31, 1517 390

115 Luther's letter to Johann Lang, with which he sends his theses, shows his joy in God and his confident courage. Nov. 11.

1517 394

116 Luther's report to Spalatin that the bishop of Brandenburg had sent the abbot of the monastery of Lehnin to him with the request to wait with the publication of the Resolutiones. End of March 1518 396

117 Luther's report to Wenc. Link on the same matter. July 10, 1518 397

118 Luther's report of how the superiors of his order had been hard on him because of the theses and had wanted to make him fainthearted. St. Louis edition, Vol. V, 1204.

119 Luther's report to Joh. Lang that the indulgence merchants were issuing counter-theses. March 21, 1518 . 397

120 Excerpt from the Faculty Book of the University of Greifswald, in which it is reported that a student, Joh. Knipstrow, refuted Tetzel's theses and silenced Tetzel at the disputation in Frankfurt 397.

121 Luther's account of the burning of Tetzel's theses in Wittenberg, in which he had no part, nor was he to blame.

March 21 1518 397

122 A tale of how great joy I). The story tells of the great joy that Fleck expressed in the monastery at Steinlausig when he saw Luther's theses against indulgences 398.

123. The story of how Georg von Zedlitz sent to Luther and asked him if he was the swan that Hus had prophesied about.

1518 398

124 Luther's report on how his good friends, especially Carlstadt, did not agree with him. Feb. 15, 1518 400

125 Luther's report of the fury of his enemies, who shout in all the pulpits that he must be burned shortly. March 21, 1518 400

126 Luther writes to Spalatin that he is not deceived by the fact that people speak evil of him, but is convinced that his cause is from God. Jan. 14, 1519 400

127 Luther's letter to Pope Leo X concerning his disputation on indulgences with the transmission of his resolutions. s30. May 1518Z 400

128 Luther's letter to Hieronymus Scultetus, Bishop of Brandenburg, with which he sends him his resolutions. Probably

Feb 6, 1518 405

Contents of the fifteenth part of Luther's complete writings. XIII

Column

129 Spalatin's praising report by Scultetus, Bishop of Brandenburg 409

130 Luther's report to Spalatin that he had had a verbal discussion with the Bishop of Brandenburg. Feb. 12, 1519 409

131 Luther's letter to his former teacher, Jodocus Trutfetter, at Erfurt, in which he seeks to appease him. 9 May 1518 410

132 Luther's letter to Johann Staupitz, with which he sends his resolutions and asks him to forward them to the pope.

May 30 1518 414

C. Luther's journey to Heidelberg for the General Convention of the Augustinians and the disputation held there.

133 Luther's report to Joh. Lang that he had been advised against the trip to Heidelberg.

March 21 1518 418

134 Luther's letter to Spalatin, in which he reports on the journey to Heidelberg, as far as Coburg, April 15, 1518 418

135 Luther's letter to Spalatin from Würzburg. April 19 1518 420

136 Spalatin's Report of the Godly Bishop of Würzburg, Lorenz von Brbra 421

137 Another message about this bishop422

138 Luther's report to Spalatin, from Wittenberg, about his honorable reception at Heidelberg by Count Palatine Wolfgang. May 18 1518 422

139 Luther's report to Spalatin on the disputation in Heidelberg. May 18, 1518 422

140 Alting's report that Bucer, Brenz, Billicanus, and Schnepf came to the knowledge of the truth through the disputation at Heidelberg423

141 The letter of Count Palatine Wolfgang, which he gave to Luthern to the Elector of Saxony. May 1, 1518 423

142 Luther's report to Spalatin on the return journey from Heidelberg. May 18, 1518 425

The second section of the second chapter.

From the counter institutions of the Roman court.

A. Pope Leo orders the new Augustinian general Gabriel Venetus to dissuade Luthern from his nobility.

143 Pope Leo's letter to Gabriel Venetus offering him the office of General of the Augustinians. January 23, 1518 424

144 Pope Leo's letter to the same, in which he orders him, since he refuses to accept the office, with reference to the owed obedience, to take up the office without delay, and to fill Luthern in an amicable way as soon as possible. February 3, 1518 426

The Pope confirms the election of Gabriel by the Augustinians in Venice. June 5, 1519 428

B. How they wanted to put Luther on trial in Rome in a short time.

1. Luther is cited before the spiritual court in Rome. Column

146 Luther's own report on the papal citation he received to appear in Rome within sixty days.

147 Luther's letter to Spalatin at Augsburg, in which he asks him, after receiving the citation, to have the Elector investigate his case in Germany. 8 Aug. 1518 430

148 Luther's letter to Spalatin at Augsburg, in which he testifies to his courage and asks the Elector to ensure that he is denied a letter of safe conduct. Aug. 21.1518 432

149 Another testimony to his courageous courage in a letter to Staupitz. Sept. 1, 1518 434

2. Luther is released from the trip to Rome through the mediation of > Chursachsen and the University of Wittenberg.

152 Luther's report to Johann Lang that the Elector had taken him into his special protection and would not suffer the indulgence merchants to drag him to Rome. March 21, 1518 434

151: The University of Wittenberg's letter of concession to Pope Leo X concerning Luther's citation to Rome. Sept. 25, 1518 434

152. the university of Wittenberg letter to Carl von Miltitz in the same matter. 25 Sept. 1518 436

C. About the further efforts of the papal court against Luther.

153 Emperor Maximilian I's letter to Pope Leo X concerning Luther's cause. Aug. 5, 1518 437 154.

154 Luther's Indication of the Cause That Required Him to to publish his explanations on the Theses on Indulgences, in three letters to Spalatin of Feb. 15 and Sept. 2, 1518, and Nov. 11, 1517. 439

155 Elector Frederick's very wise response toof Cardinal Raphael, of the title 8t. OeorAii eto, letter concerning Luther's cause. July 10, 1520 . 440

156 Luther's report on what actually happened to the Cardinal's

Raphael Intent. 441

157 Luther's account, which Aurifaber gave him according to has written..... 442

158 a. Luther's report on Cajetan's intention. Aug. 21, 1518 .. . 442

158b. The Vicar General of the Augustinian Order, Gabriel Venetus, orders Luthern to be seized and held captive, bound hand and foot. Aug. 25, 1518 442

D. How to confess Luther with poison and assassination after life.

Luther's report on this in a briefs to Link.

July 10, 1518 443

160 Luther's report to Spalatin on how to make a

Doctor to kill him. 16 Apr.

1520 443

XIV Contents of the Fifteenth Part of Luther's Complete Writings.

Column

161 Luther's report to Spalatin that Hütten had

warn against poison. Sept. 11, 1520 443

162: Narrative of how they tried to kill Luthern in 1520 444

163. a few other histories of the same kind 444

The third chapter.

From the Imperial Diet at Augsburg Anno 1518 and the Augsburg world-famous events between the papal legate Cajetan and Luther (Acta Augustana).

First Section.

About the Reichstag itself and the actions and transactions concerning religion that took place there.

Emperor Maximilian I summons the prelate of the Herrenalb church to an Imperial Diet in Augsburg scheduled for Nov. 25, 1517. Oct. 1, 1517 448

A. The imperial estates complain to the emperor about the Roman court.

165 Complaints of the German Nation, with the Means and Counsel Against Them, to Emperor Maximilian, and the Emperor's Edict. 1510 and 1518 452

166 Erhard von der Mark, Bishop of Liège and Prince of the Roman Empire, letter to Maximilian I and the Estates assembled at Augsburg in 1518, in which he asks for the intolerable abuses of the Roman Court to be stopped 466

167 Emperor Maximilian I's order to hold the Concordats of the German Nation in the Liège Diocese. Augsburg, July 2, 1518 471

B. The papal legate's request for money for the Turkish war is completely denied.

168 Report of Achilles Pirminius Gassarus that the imperial estates did not want to tolerate either the priestly tithes or the further collection of the indulgences 473

169: Raynaldus' excerpt from a speech in which the Cardinal-Legate asked the Germans to

Money to the Turkish War concerns 473

170 Answer given by the princes of the German Empire to Cardinal Cajetan and other papal legates. 1518 476

C. What edicts have been drafted on the imperial consultations and on the imperial farewell.

171 Proposals of the pope and a commission assembled in Rome to Emperor Maximilian I on how to proceed with a campaign against the Turks. 1517 and 1518 482

172. farewell of the Diet of Augsburg 1518 517

The second section of the third chapter.

From the actions at Augsburg between Cajetan, the Elector of Saxony, and Luther.

A. From the dispatch of the Cardinal to Deutfchland. Column

173 Report of Raynaldus on how Cajetan was chosen as legate to Germany instead of Cardinal Farnesius. 522

174 The Instruction given to the Papal Legate, Cardinal Cajetan, for his journey to Germany, dated May 5, 1518.... 523

B. What gifts Cajetan brought from the pope for the emperor and the Elector Albrecht of Mainz.

175 Jakob Manliu's story of two acts at Augsburg in 1518. Archbishop Albrecht of Mainz receives the cardinal dignity, the emperor receives his hat and sword from the pope 526

C. From the Pabst's order to the Cardinal in Augsburg.

176 Pope Leo X's breve to Cardinal Cajetan, Legate a Latere, on how he should behave against Luther and his followers.

Aug. 23, 1518 539

177 Luther's gloss on the preceding papal breve 542

179 Luther's verdict on this breve in a letter to Spalatin. Oct. 31, 1518 547

D. How the Elector of Saxony acted on Luther's behalf at Augsburg.

179: Pope Leo X's request to the Elector Frederick of Saxony that Luther be handed over to the authority of the papal see.

Aug. 23, 1518 547

Luther's message to Joh. Lang about what the Elector Frederick had done to Cajetan on his behalf. Sept. 16, 1518 549

181 Report of Myconius on how the Elector had brought about Luther's cause in Germany 549

182 Handwritten letter from the Elector to Spalatin, from which it can be seen how favorably he was disposed toward Luther 550

183 Spalatin's letter of intercession for Luther's cause, addressed to the emperor's minister Hans Renner on the prince's orders. 1518 550

184 Luther's letter to Spalatin, in which he regrets the inconveniences that have befallen the Elector because of him and does not want him to be taken care of. Sept. 2, 1518 551

185 Staupitzen's letter to Spalatin, in which he asks the latter to encourage the Elector to look neither to him, nor to Luther, nor to the Augustinian Order, but only to the preservation of truth. Sept. 7, 1518 551

Contents of the fifteenth part of Luther's complete writings. xv

E. Luther leaves for Augsburg, although some good friends tried to prevent him from doing so.

186. Staupitzen's letter to Luther, in which he urges him to leave Wittenberg and come to him secretly in Salzburg. Sep 14, 1518 553

187 Luther's report to Link that Johann Lang had told him that the grass Albrecht of Mansfeld had warned him in writing not to let Luther leave Wittenberg because everything was in place to kill him. July 10, 1518 553

188 The report of Myconius on Luther's conversation with the Provisor of the Franciscans at Weimar, Joh. Kestner, on the journey to Augsburg. End of Sept. 1518 553

F. Luther arrives in Augsburg on October 7, and reports to his friends what protection and love he had received from the Augsburg patricians.

189 Luther's letter to Melanchthon from Augsburg, in which he says a heart-moving farewell in view of the probability of suffering death for the truth. Oct. 11, 1518. ... 554

190 Luther's report to Spalatin of his arrival in Augsburg and the friendly reception he received. Oct. 10. 1518 555

191 Luther's further report to Spalatin that Staupitz had certainly promised to come to Augsburg 555

G. Of the cunning plot of Urban de Serralonga, a deputy of Cajetan, with Luther

to Augsburg.

192 Luther's account in a letter to Spalatin of what kind of conversation he had with Urban de Serralonga. Oct. 10, 1518. ..- 556

193 Another Report by Luther of Urban's Second Visit and Other Conversation 556

194 Georg Spalatin's report thereon 557

195 A very harsh letter from this Urban de Serralonga to the Elector of Saxony, in which he demands that he either drive Luthern out of the country or have him stoned to death. July 3, 1520 558

H. Of Luther's three interrogations by Cajetan.

1. from the first interrogation.

196 Spalatin's Report of Luther's First Audience with Cardinal Cajetan, 12 Oct. 1518 561

2. from the second interrogation.

197 Spalatin's Report of Luther's Second Audience at Cajetan, 13 Oct. 1518 564

198 Luther's report to Spalatin in a letter of Oct. 14, 1518, on how Cajetan had been in the third Interrogation dealt with him 565

199 Luther's Briefs to Carlstadt primarily about the third interrogation. 14 Oct. 1518 565

200 Luther's Protestation, delivered in the second audience in the presence of notaries and witnesses 568

3. of the third and last interrogation. Column
4. Luther's report of the third audience. Oct. 14, 1518 569

202 D. Johann Rühel's report on the third audience. 15 Oct. 1518. 569

Luther's written reply to the Cardinal, handed over during the third interrogation, in which he declares Clement VI's Extravagante to be a doctrine of man. Oct. 14, 1518 571

204 Luther's report on how the Cardinal behaved at and after the delivery of this written declaration 585

205 Luther's report to Spalatin on how poorly Cajetan was versed in the Holy Scriptures, and on the poor scholarship of the papists in general 587

206 Myconius' account of Luther's entire interrogation by Cajetan 587

I. How the Cardinal had Staupitz deal with Luther.

207 Luther's report of this to Spalatin 588

208 Report of Myconius, what strange words had escaped the Cardinal, when Staupitz further demanded an audience for Luther. 588

K. How Luther asked the Cardinal for clearance, but because he could not receive it and was not allowed to proceed, he took leave of him in writing.

209 Luther's first letter to the Cardinal before his departure, in which he offers to remain silent if silence is also imposed on his opponents. Oct. 17, 1518 589

210 Luther's second letter, in which he takes leave and commemorates his appeal. Oct. 18, 1518 592

L. Of Luther's departure from Augsburg and the appeal he left behind.

211 Myconius' report of how Luther had left Augsburg after hearing that Cajetan had talked about having him taken prisoner 594

212 Luther's appeal of Cajetan's proceedings to Pope Leo X, left behind on his departure from Augsburg, dated Oct. 16, 1518 594.

213 An old written message from Augsburg about Luther's departure from that city 604

214 Luther's own message of his departure to Spalatin 604

215 Conrad Adelmann's, Canon of Augsburg, Letter to Spalatin, dated 18 Oct. 1518 604

216 Luther's report to Spalatin that the notary feared to knock the appeal on the cathedral door 606

217 Luther's report to Spalatin that the Carmelite prior, Licentiate Joh. Frosch, would come from Augsburg to Saxony, since the Elector had promised to give him the meal at his doctoral graduation 606.

XVI Contents of the Fifteenth Part of Luther's Complete Writings.

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218 Luther reports to Spalatin the arrival of Prior Frosch, who had persuaded the notary at Augsburg to appeal to Luther, and asks that the doctor's meal be arranged. 606

M. How the timid Staupitz, frightened by some threatening words of Cajetan, hurriedly departed from Augsburg without saying goodbye, among other samples of his timidity and Fickleness.

219 Myconius' and Luther's reports on how Cardinal Cajetan had let it be known that he would have Staupitz and Link captured and sent to Rome, as well as Luther, and on their removal soon thereafter. 607

220 Luther's letter to Staupitz, in which he tries to raise him up by reciting the words of encouragement that Staupitz addressed to Luther at Augsburg 607.

221 Luther's somewhat sharper letter to Staupitz, in which he reproaches him not indistinctly for his fickleness and for the denial of Christ that he must worry about. 607

222 Luther's letter to Staupitz indicating that Luther could not believe that the acceptance of the abbey in Salzburg was in accordance with God's will. June 27, 1522 607

223Luther's letter to Staupitz, in which he complains about the correspondence that has been issued, presents him with the danger of denying Christ to his abbey, and considers it necessary to abandon it. Sept. 17, 1523 611

N. Luther publishes the history of his trade with Cardinal Cajetan at Augsburg in print under the title

224 Luther's preface to the Acta Augustana. Beginning Decembers 1518 612

225 Luther's relation under the title: Acts of the venerable father D. Martin Luther, Augustinian, both apostolic Lord Legate at Augsburg 613

226 Luther's resolution to the Acta Augustana, in which he speaks almost throughout about the power of the pope 617

227 Luther's Table Talks on this Trade at Augsburg 625

O. How difficult it was initially for Luther to publish his Acta Augustana.

228 Luther's report to Spalatin that his Acta were now being printed 625

229 Luther's report on how the Elector was not satisfied with it, but had it revoked by Spalatin 625

230 Luther's report that the Elector had even hinted that the printed sheets should be suppressed -- 625

231 Luther's respectful apology to the Elector that it was now no longer possible, nor advisable, to return the last sheets.

Column

after the first ones would have been picked up from the print shop 625

232 Luther's report on how the court saw through his fingers, or rather allowed it 625

233 Luther's Thoughts from his Acta to Wenceslaus Link 625

The third section of the third chapter.

Of Cajetan's more distant undertakings against Luther after his departure from Augsburg.

A. Cajetan's publication of a new papal decree on indulgences.

234 Pabst's Leo X new decree declaring the point of indulgences to be a proper point of faith. Nov. 9, 1518 626

235 Luther writes to Peter Lupinus and Carlstadt about this Decretale, for whose author he considers Cardinal Cajetan 633

236a. Luther's discussion of this same Decretale at the Leipzig Disputation on July 11, 1519, at opinion expressed in the tenth thesis 634

236b. Letter from Pope Leo X to the Swiss cantons, in which he refers to this decree. 30 April 1519. See Col. 289, No. 67 in this volume 634.

B. The Cardinal's correspondence with the Elector of Saxony concerning the Augsburg events.

237 Cardinal Cajetan's letter to the Elector of Saxony about Luther's behavior and departure from Augsburg. Oct. 25, 1518 634

238 Luther's letter of responsibility to the Elector of Saxony in response to Cajetan's complaint. Nov. 19, 1518 637

239 Luther's report of this matter to Staupitz 654

240 Luther's request to Spalatin to write him his verdict on the responsibility pamphlet sent to him enclosed 654

241 Prince Frederick of Saxony's Reply to Cajetan. 8 Dec. 1518 654

242 Luther testifies to Spalatin his heartfelt joy about this answer. 656

C. How Luther was prompted by this persecution of Cajetan to appeal to > a general Concilium.

243 Luther's appeal of the proceedings of Pope Leo X against him to a general concilium. 28 Nov. 1518 656

244 Luther's complaint about the printer who issued the printed copies of this appeal under his own hand in two letters, to W. Link and Spalatin 665

245 Luther's report to Spalatin that he had appealed 665

246 Luther writes to Link that, in his opinion, the matter has not yet had its beginning, let alone its end, as the papists hope 665.

Contents of the fifteenth part of Luther's complete writings. XVII

D. How the Elector accepted Luther at the Imperial Court. Column

247 Prince Frederick of Saxony's letter to Degenhard Pfeffinger, his minister at the imperial trousers, to have Luther's case settled. Nov. 19, 1518 665

The fourth chapter.

Of the negotiations about Luther's cause continued by the papal nuncio Carl von Miltitz under the direction of Cajetan, both at the electoral court and with Luther himself.

First Section.

Von Miltitzens Abfertigung am päbstlichen Hof, seiner Reise und Ankunft in Sachsen.

A. How Miltitz announced to the Elector of Saxony, as did Spalatin, the matter assigned to him by the Pope.

248 Carl von Miltitzen's letter to Spalatin from Rome, in which he reports that the Pope has appointed him nuncio and made him the bearer of the consecrated rose to the Elector. Sept. 10, 1518 666

B. What instructions 2c. Miltitz were given.

249 Papal Instruction for Carl von Miltitz on the presentation of the rose to the Elector. Oct. 15, 1518 668

250 Papal Breve to the Elector of Saxony, in which Luther is most disgracefully scolded. Oct. 24, 1518 669

251 Papal Breve to the Chief Minister of the Elector, Degenhard Pfeffinger, to be conducive to the Papal Nuncio to the Elector. Oct. 24, 1518 672

252 Papal Vice-Chancellor Julius de Medici's letter to Pfeffinger, similar content. Oct. 11, 1518 673

253 Papal breve to Spalatin with the same content. Oct. 24, 1518 674

254 Letter from the Cardinal de Medici to Spalatin, in which he asks him for support for Carl von Miltitz. 20 Oct. 1518 676

255 Papal breve to the Naumburg canon Donat Groß. Oct. 24, 1518 677

256 Papal Breve to the Captain and the Councillors of the City of Wittenberg against Lu

ther and for Miltitz. Oct. 24, 1518 678

C. How Miltitz set out on the journey to Germany, and what he undertook on the way.

257. Luther's report to Spalatin that Miltitz was on his way, and that he was not unaware that he was bringing the golden rose for the Elector from the Pope 679.

Column

258 Albert de Mironibu's letter to Spalatin, in which he urgently asks for information as to whether Miltitz has already arrived. Dec. 22, 1518 679

259 Luther's report of how Miltitz, on his journey, had asked everywhere what people thought of the Roman See and of Luther, and had learned that they were more on Luther's side than on the Pope's. 680

260 Miltitzen's letter to Spalatin, in which he reports that he has arrived in Gera and will be with him in Altenburg tomorrow.

26 Dec. 1518 681

The second section of the fourth chapter.

Of the Elector of Saxony's timidity, and how Luther should have left Wittenberg, but finally should and wanted to stay there again.

A. How the court gave Luther to understand that it would like to see > him leave Wittenberg.

261 Bavaru's account of the hardship Luther, who had been abandoned by the whole world, had gotten into, in that the Elector not only did not like his return to Wittenberg, but also advised him to go somewhere else 682.

262 Luther's report to Spalatin about how he had already decided to go to France when the papal ban arrived 683.

B. The University of Wittenberg Intercession for Luther.

263 The University of Wittenberg interceded on Luther's behalf to the Elector when Luther wanted to leave Wittenberg. Nov. 23, 1518 683

C. How Luther made arrangements to leave so as not to cause the Elector any displeasure on his account.

264 Luther's renewed request to the court through Spalatin whether the Elector could not appeal to the Pope for a commission in Germany 686

265 Luther's declaration to Spalatin that he was quite ready to leave Wittenberg. Nov. 25.

1518 686

266 Luther's frankly stated to Spalatin that he did not require the protection of secular princes and prelates 686

267 Another such frank declaration by Luther 686

268 Another quite exceptional testimony that Luther certainly did not want the Word of God to be protected by men 686.

D. How the court finally instructed Luther to stay in Wittenberg.

269 Bavaru's report on how Luther had made serious arrangements for his departure, and had also held a banquet with some friends.

XVIII Contents of the Fifteenth Part of Luther's Complete Writings.

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During which he first received an order from the court to leave, and > then a counter-order that he should stay. 686

270 Luther's letter to Spalatin, in which he reports that he would already be gone from Wittenberg if Spalatin's letter had not arrived, and says that he is still prepared to leave if the Elector is annoyed by his staying. Dec. 2, 1518 687

271 Luther's statement in a letter to Spalatin as to how far the rumor was true that he had already taken leave of the people in public sermons 689

272 Fragment of a letter from Capito to Luther, in which he reports that there are many powerful friends in Switzerland and in the Rhineland who have already arranged for a safe stay and support for him, but who have seen from the Elector's letter to Cajetan that he no longer needs their help. February 18 1519 689

The third section of the fourth chapter.

Of Miltitzen's negotiations with Luther at Altenburg.

A. From the personal meeting of Miltitzen and Luther at Altenburg.

273 Luther's Report of the Confidential Conversations with Miltitz at Altenburg, and How Miltitz Left Himself Out 690

274 Luther's report of this to Joh. Cgranus, in which he says, among other things, that Miltitz honored him at the conference with a Judas kiss and shed tears of crocodile 690.

275. Luther's report of this to Staupitz, in which he calls the hypocritical tenderness of Miltitz Ita1itat68 ^italian trick 691

276 Luther's status causae, recently drafted for Carl von Miltitz in Spalatin's house, on the causes of the Reformation movements that have arisen. About 4 or 5 Jan. 1519. 691

277 Miltitzen's concern, raised at the request of the Elector, as to what might be helpful in Luther's affairs with the papal see, to settle them amicably. Around Jan. 11.

1519 693

278: Spalatin's counter-objection, also on the prince's orders. Around Jan. 11.

1519 695

B. What Luther promised Miltitz in this conversation, and how he also fulfilled it, also suggested certain arbiters at Miltitz's request.

279 Luther's written report to the Elector who was staying at Lochau at the time about what he had declared against Miltitz that he was willing to do. About Jan. 5 or 6, 1519 696

280 Luther's short report to the Elector that he had united with Miltitz on two articles. About January 6 or 7, 1519 698.

Column

281: Luther's instruction on a number of articles that were imposed on him by his patrons. Probably end of February 1519 699

282 Luther's answer to Spalatin, from which it can be seen that his friends, especially Spalatin, had urged him to publish this work, thinking that it would make things better. 705

283 Luther's humble letter to Pope Leo X, which he had promised Miltitz he would leave out. Probably end of February 1519705

284 Luther's letter to Spalatin in which he reports that he has proposed three bishops to decide his case at Miltitzen's request. Jan. 19, 1519 708

C. How Chursachsen, no doubt on Miltitzen's advice, wanted to apologize to the Pope in writing, but subsequently failed to do so.

285: A Concern Drawn Up by the Electoral Council at Altenburg Concerning the Sending of a Letter from the Elector to the Pope in Luther's Matter 709

286 Draft of the princely letter to the pope, established after the above concern 710

287. Elector Frederick of Saxony's letter to Fabian von Feilitzsch, holding his resolution to refrain from writing to the pope. 12 Jan. 1519 712

288: Prince Frederick's letter to Carl von Miltitz, in which he apologizes for not writing to the Pope.

Jan. 11, 1519 713

Section Four of Chapter Four.

From Miltitzen's journey via Leipzig, where he interrogates Tetzeln, to Cardinal Cajetan in Trier.

A. How Miltitz cited Tetzeln to Altenburg immediately after his arrival in Saxony, but the latter did not appear.

289 Tetzel's letter of apology to Carl von Miltitz that he would not have come to him without risking his life.

could come to Altenburg. Dec. 31, 1518 714

B. How Miltitz therefore demanded that he appear before him when he was passing through Leipzig and sharply reprimanded him for his sacrilege.

290 Miltitzen's written report to the Electoral Councilor Pfeffinger on his interrogation of Tetzel in Leipzig. Jan. 22, 1519 716

291 Luther's report of how Miltitz had treated Tetzeln so harshly that he died of melancholy 717

292 Luther's magnanimous compassion for Tetzel, who had become quite pusillanimous and sick over the fact that Miltitz had been so hard on him 717

293 The Franciscan Provincial Hermann Rabe's intercessory letter for Tetzel at Miltitz.

Jan. 3, 1519 717

Contents of the fifteenth part of Luther's complete writings. XIX

C. Von Miltitzen's continued journey to Augsburg and the correspondence with Chursachsen continued from there. Column

294 Miltitzen's letter to Chursachsen, in which he gives good hope for Luther's cause, but asks that Luther be able to abstain from writing books until his return. Feb. 5, 1519 718

295: Prince Frederick's response to this cry

ben. March 4, 1519 719

296 Luther's letter of apology to the Elector that Eck's behavior made it impossible for him to remain silent. March 13 1519 720

Section Five of Chapter Four.

How Luther's matter, after Miltitzen's arrival at Cafetan in Loblenz, according to the agreement made with Luther and also with Cajetan's approval, was to be settled before the Thurfürst Richard at Trier.

A. How Miltitz reminds the Elector of Trier, who is staying at Ehrenbreitstein at that time, in writing to now carry out the investigation of the matter that was assigned to him and taken over by him.

297 The Elector Richard of Trier responds to two letters from Miltitzen, in which he postpones Luther's interrogation until the upcoming Imperial Diet. April 2, 1519. 722

298 A copy of the Electorate of Trier's reply to Miltitzen's first letter enclosed with the above letter, because he had not received it. Feb. 6, 1519 723

B. How Miltitz tried to make Luther trustful and lure him to Coblenz, but in vain.

299 Miltitz's letter to Luther, in which he tries to make him secure and exhorts him to be confident and to go to Coblenz soon, so that the settlement of the matter will not become more difficult afterwards. May 3, 1519 724

300 Luther's report of this to Spalatin and his thoughts about it 726

301. Luther's letter to Johann Lang about this miracle 726

302 Luther's letter of reply to Miltitz from the latter's Invitation to the Elector of Trier, in which Luther rejects it. May 17, 1519 727

C . How Cajetan and Miltitz tried to persuade the Elector by empty promises that he should deliver Luthern to Coblenz, and Chursachsen's answer to this.

303 Cajetan's letter to Chursachsen, in which he reports that the golden rose will arrive soon, but at the same time indicates that the pope, on the other hand, is expecting something more detailed in Luther's matter. May 5, 1519 729

Column

304 Miltitzen's letter to the Elector, in which he apologizes, as he is only waiting for some brevia from Rome and wants to come soon afterwards, but does not spare any words to induce the Elector to deliver Luthern to Trier. May 3, 1519 730

305 Miltitzen's letter to Spalatin, of the same content, in which he makes it even more urgent that Luther should come soon. May 3, 1519 733

D. How Churtrier has finally been persuaded to bring Luthern to Ehrenbreitstein by requesting Chursachsen to do so, but which Churfürst Friedrich wisely refuses.

306: Richard, Elector of Trier, requests that the Elector of Saxony put Luthern on trial. May 10 1519 735

307 The answer of Elector Frederick of Saxony to the above request, in which he reports that he did not send Luther the letter from Trier because he wanted to discuss it first with Elector Trier in Frankfurt. June 2, 1519 736

E. How Miltitz, on receiving an order from Rome to deliver the golden rose to Churfachsen, refuted Luther's maturity to Coblenz, because he would come to him himself, and what Churfachsen, since this delivery was again delayed, answered Cajetan.

308 Miltitzen's letter to Chursachsen, in which he reports that the golden rose has arrived at Augsburg, and therefore considers it good that Luther waits until its arrival and does not travel to Coblenz. May 11, 1519 737

309 The Elector of Saxony's answer to Cajetan, in which he mentions that the rose, which had been on its way for so long, has not yet arrived, but does not show any strong desire for it. June 8, 1519 ... 739

Section Six of Chapter Four.

About Miltitzen's return to Saxony and the final delivery of the long-promised golden rose, in which Chursachfen shows himself to be rather cold.

A. Von Miltitzens Reise zum Churfürsten zu Sachsen, und was für Ceremonien er überreichen die goldene Rose.

310 Cajetan's instruction to Miltitz when he wanted to travel to the Elector again 740

311 Papal breve, which the nuncio presents at the delivery of the golden rose, in which only the virtue of the rose is dealt with. Oct. 24, 1518 741

312 Papal Breve to the Bishop who would say Mass at the presentation of the rose, 24 Oct. 1518 743

XX Contents of the Fifteenth Part of Luther's Complete Writings.

B. How Electoral Saxony did not receive this gift, which is otherwise highly respected and dedicated only to kings, personally, but only through his ministers. Column

313: Elector Frederick's authority, which he gave to Fabian von Feilitzsch, Haugold von Einsiedel and Günther von Bünau collectively and specifically, that they should accept the holy rose from the nuncio of Pope Leo X, Carl von Miltitz, in his stead and in his name. Sept. 16, 1519 745

314 Luther's report to Staupitz and Lang, how Miltitz had undertaken to perform a magnificent actus with the golden rose at Wittenberg, and already boasted that D. Luther was certainly in his hands, but how he finally presented the rose at Altenburg in the absence of the Elector. 747

Section Seven of Chapter Four.

From the colloquium at Liebenwerda, which was requested in writing by Miltitz during his presence in Saxony at that time, and which was approved by both the Elector and Luther.

A. Von Miltitzens Ansuchen darum bei dem Churfürsten und Luther.

315 Miltitzen's letter to the Elector, in which he thanks him for the 200 florins he received after the presentation of the golden rose, but asks for 200 more; then he asks for the colloquium with Luther at Liebenwerda. Sept. 26, 1519 746

316 Miltitzen's letter to Luther inviting him to the colloquium in Liebenwerda. 26 Sept. 1519 749

317 Luther's report and thoughts on this to Staupitz 750

B. Of the Elector's and Luther's willingness to do so.

318: Prince Frederick of Saxony writes to Spalatin that the colloquium at Liebenwerda has been approved and that this should be made known to Luther. Sept. 30, 1519 750

Luther's letter to the Elector in which he designates October 9 as the date of the colloquium with Miltitz at Liebenwerda.

Oct. 1, 1519 751

C. From the colloquium held on October 9 at Liebenwerda.

320 Luther's report to Spalatin on the conference at Liebenwerda. Oct. 10 (?) 1519 752

D. Von Miltitzens an Churtrier und Chursachsen abgestattetem, gar unlauterm Bericht von dieser Conferenz.

1. Von Miltitzen's false pretense, as if Luther had promised in the > Colloquium to travel with him to the Elector of Trier.

Column

321 Miltitzen's letter to the Elector of Saxony, in which he pretends that Luther had

322 The prince granted him the right to travel with him to the Elector of Trier. Oct. 10, 1519 ... 753

2. how Luther thoroughly answered to the Elector.

Luther's quite different report of this to Spalatin, at the same time painting Miltitzen's character. .. 754

323. Elector Frederick's reply to Miltitz that Luther's report was quite different from his own, and in which he is criticized for having sent the Elector's letter, which he should have returned, to Trier.

Oct. 12, 1519 754

What Miltitz then further objected to Luther.

324 Miltitzen's letter to the Elector, in which he denies that he said his commission is now finished and insists that Luther promised him to travel with him to Trier, but apologizes for sending the Elector's letter to Trier. Oct. 14, 1519 755

325 Luther's letter to the Elector, in which he explains with regard to Miltitz's letter that it had never occurred to him to travel with Miltitz to Coblenz, and what his words and opinion had been. 15 Oct. 1519 757

326 The Elector Frederick's answer to Miltitzen's second letter, which includes Luther's explanation and assures him that the Elector has written to him that he would like to send the letter back to Elector Frederick. Oct. 17, 1519 758

327 A letter of insinuation from the Elector of Saxony to Elector Trier, in which the letter reclaimed from Miltitz and also received back was sent enclosed. Oct. 25, 1519 759

Section Eight of Chapter Four.

Von Miltitzen's somewhat more serious dealings with the Church of Saxony ministers at Torgau in the matter of Luther.

A. As Miltitz reports to Chursachsen that the papal court is very unwilling about the delay and has sent him stricter orders, therefore he wants to come to the Elector in Torgau.

328 Miltitzen's letter to the Elector of Saxony that the Abbot was very angry that nothing serious was being done in this matter and that Luther was still allowed to preach; he himself had been blackened at the Roman court and was concerned that the ban would come into effect and that the matter would be ordered to another nuncio. 8 Dec. 1519 760

Contents of the fifteenth part of Luther's complete writings. xxi

B. What the Elector staying at Lochau had his ministers negotiate with Miltitz. Column

329 The Electoral Councils' concerns about what can be done Miltitzen would like to display or write again 762

330 What is to be said to Carl von Miltitz on account of our most gracious Lord, the Elector of Saxony 2c. 764

331: What is to be done with Miltitz at Torgau. (Dec. 11, 1519.) 766

Chapter Four, Section Nine.

How Miltitz stayed thereafter in Saxony until around Fastnacht 1520.

A. Von Miltitzens Correspondenz mit Chursachsen wegen des Bischofs zu Merseburg, des Fürsten Adolph von Anhalt.

332 Miltitzen's letter to Chursachsen, in which he reports that he has been to the Bishop of Msrseburg; he wants to report orally on his dealings with him upon his return. 19 Jan. 1520... 768

B. Von Miltitzen's correspondence with Chursachsen concerning a life pension.

333 Miltitzen's letter to the Elector, in which he asks for 100 guilders pension, which he enjoyed in Rome, for life and tells how he made fun of the Bishop of Meissen at Stolpe, when Luther's writing against the official at Stolpe arrived there. 19 Feb 1520 769

334 The Elector's answer, in which he leaves the decision about the requested service money out of his brother's decision, and reports other news to Miltitz. Feb. 21, 1520 771

335 Miltitzen's letter to the Elector of Saxony from Augsburg, where he had traveled to see Cardinal Cajetan. He indicates that he had fallen ill at Landshut when he had wanted to go to Linz to see the Cardinal. March 20, 1519 772

The tenth section of the fourth chapter.

Von Miltitzen's efforts to prevent the publication of the book "To the Nobility of the German Nation. His presence at the Augustinian convent in Eisleben.

A. How Miltitz complains to the Elector about Luther's vehement, angry letter and asks that Luther be induced to forgive the publication of the book he has under his hands.

336 Miltitzen's letter to the Elector that Luther had done such things that serve to diminish the Roman Church,

Column

and therefore asks the Elector to prevent Luther from publishing the > book he now has in his hands.

Aug. 19, 1520 774

337 The Elector's answer that he had been told that Luther had let a booklet go out and that Miltitz had been too late with his request. Aug. 23, 1520 ... 775

B. About the Eisleben Augustinian Convent, and what has been done about Luther's cause in Miltitzen's presence, as well as with Luther himself through deputies.

338. Luther's report to Spalatin that Staupitz had been on would resign his vicariate at this convention 776

339 Miltitzen's very polite letter to Luther, which he gave to the deputies, asking him to obey the deputies. Aug. 29, 1520 776

340 Miltitzen's strange letter to Saxony, in which he relates that Luther was willing to write to the pope as an obedient son at the presentation of the deputies. Report on Eck's arrival with the bull and its danger. He disapproves of the publication of the bull and asks for money so that he can receive his patrons favorably in Rome. Oct. 3, 1520 777

341 Luther's report to Spalatin on the events at the Augustinian convent in Eisleben 781

342 Another report from Luther to Spalatin on what had been done on his account at this general chapter 781.

343 Another report from Luther to Spalatin that the Eisleben deputies had been with him. However, he no longer wanted to write to the pope after he had heard that Eck had arrived with the bull 781.

Section Eleven of Chapter Four.

About Miltitzen's last conversation with Luther at Lichtenburg in October 1520, and how far Luther had given in even then.

344, Luther's report to Spalatin that he had now (the Oct. 11] departs for Lichtenburg for another conference with Miltitz 782

345 Luther's letter to Spalatin that he had become one with Miltitz at Lichtenburg, that he wanted to write to the pope again and assure him that he never wanted to touch him personally and that all blame should be placed on Eck. 12 Oct. 1520 782

346 Luther's very humble letter to Pope Leo X, written after Miltitzen's persuasion in Lichtenburg. After Oct. 13, 1520 783

347 Letter from Wolfgang Reißenbusch to Fabian von Feilitzsch, in which he tells how the colloquium at Lichtenburg went, and apologizes for not being able to be there. Oct. 13, 1520 794

XXII Contents of the Fifteenth Part of Luther's Complete Writings.

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348 Miltitzen's letter to the Elector, in which he asks him to write to the Pope, to present Luther's peacefulness, the hardness of the opponents, and Miltitzen's diligent efforts, so that the bull of excommunication will be alleviated or lifted. Oct. 14, 1520 796

Section Twelve of Chapter Four.

Von Miltitzens letzter Lorrespondenz mit dem Churfürsten Friedrich.

349 Miltitzen's letter to the Elector, in which he reports that Luther's cause is now in a better position in Rome than was thought, and asks that the Elector write to the Pope or to a cardinal, at the same time asking for the promised pension. Aug. 10, 1521 798

The fifth chapter.

Of the disputation held in Leipzig in June 1519 between Eck on the one hand, and Carlstadt and Luther on the other.

First Section.

From the next inducement to this disputation.

A. What gave rise to this in the first place, and how Eck first came into conflict with Carlstadt on account of Luther.

1. Eck broke the good friendship in which he had stood with Luther by > the insidious scattering of his obelisks, under the pretext that it > was done at the request of the bishop of Eichstädt, where Eck was > canon.

350 Luther's complaint that Eck had attacked him without warning, against the law of friendship, by issuing his so-called obelisks 802

2. Since Eck realized that he had been hasty in this matter and had > heard that Carlstadt would have something printed against him, he > apologized to him, but too late.

351 Carlstadt's letter to Spalatin, with which he sends his theses published against Eck.

May 14, 1518 802

352 Eck's letter to Carlstadt, in which he apologizes for his obelisks published out of haste, and offers peace. May 28 1518 804

Carlstadt's answer to this, in which he reminds him of his immodesty against Luther and admonishes him to think better of it. June II, 1518 805

354 Carlstadt's letter to Spalatin, with which he sends Eck's letter above along with the answer he gave. June 14, 1518 807

Column

3. of Carlstadt's against Eck published carriage figures, and what > therefore happened rst.

355 Description of the figure of two carts published by Carlstadt, the first of which represents the right way to heaven, but the other the wrong way of the scholastic teachers and the error of free will. 807

356: How Eck complains about these carriage images in a letter to the Elector of Saxony 809

357: How Carlstadt answers for this figure in a letter to the Elector of Saxony 809

358. as Eck replies in another letter to the Elector 809

B. How Eck, according to the agreement made in Augsburg in the fall, did not want to debate with Carlstadt alone in Leipzig, which Eck had chosen, but also wanted to have Luthern there by force, and since Luthern refused in every way, demanded this by means of a printed note.

359 Luther's letter to Eck, in which he reports to him that Carlstadt, according to the agreement made in Augsburg, wants to debate with him in Leipzig or Erfurt, and leaves him the choice of choosing one of the two places. Nov. 15. 1518 809

360 Luther's thoughts to Egranus and Lang about Eck's public challenge, from which it is clear that Luther should not have and did not want to dispute with Eck at all, but only with Carlstadt. 810

361 Luther's response to Eck's edited disputation note, in the form of a letter addressed to Carlstadt. Late January or early February 1519 810

362. Eck's so-called Disputation and Apology against Luther's Accusations in Response to the Open Letter to Carlstadt. March 14 1519 815

363 "Brother Martin Luther's Disputation and Apology against the Accusations of D. Johann Eck," as Luther's response to the previous writing. May 16, 1519 821

364 Carlstadt's sharp letter to Eck in response to Eck's two challenges and as a preface to his 17 theses for the disputation in Leipzig. April 26, 1519 825

C. How Luther was urged by these and other circumstances to get involved with D. Eck, and both to answer Eck's writings by means of counter-writings and to decide on the disputation.

365 Luther's letter to Spalatin, in which he discovers to the latter which nets he had set up for D. Eck in his theses. After Feb. 24, 1519 831.

366 Another letter from Luther on this matter to Spalatin. After 24 Feb. 1519 835

Contents of the fifteenth part of Luther's complete writings. XXIII

The second section of the fifth chapter.

Of the serious preparations made by both parties for the disputation.

A. Duke George's and the University of Leipzig's partly doubtful, partly successful answer to D. Eck's and Luther's request to be allowed to debate in public. Column

367 Letter to Luther reprimanding the University of Leipzig. Feb. 19, 1519836

368 Luther's report to Lang on how the Leipzig theologians and the bishop of Merseburg had tried to prevent the disputation from taking place 839

369 Luther's Report to Spalatin and Lang of Duke George's Doubtful and Rejecting Answer 839

B. Of the permission given by Duke George himself and subsequently also by the University of Leipzig to allow the disputation to take place.

Excerpt from a very emphatic letter of Duke George to the bishop of Merseburg, Prince Adolph of Anhalt, who was the chancellor of the University of Leipzig, and who strongly opposed the disputation, that he should not prevent the disputation any longer.... 839

371 Letter from the Bishop of Merseburg to the theologians of Leipzig, in which he informs them that the disputation can now no longer be prevented, and promises to see to it that it is not detrimental to the university. Jan. 31, 1519 841

372 Eck's letter to Luther, in which he informs him of the permission given by Duke George and the university for the disputation and invites him once again to Leipzig. Feb. 19, 1519 842

373 Luther's thoughts about this disputation, which is now to proceed, opened to Joh. Lang 844

374 Luther's report to Lang about what Tetzel is supposed to have said when he heard that the Leipzig disputation was to take place 844

375 Letter from Mosellanus to Erasmus, in which he informs him of the upcoming disputation. Jan. 6, 1519 844

The third section of the fifth chapter.

From the doctrinal act of the Leipzig Disputation itself.

A. From the public speech given at the beginning of the same.

376 Speech of Petrus Mosellanus delivered at the castle in the name of Duke George at the opening of the disputation: Von der rechten Weise zu disputiren, besonders in theologischen Sachen. June 27, 1519 844

B. Of the actual actus of the disputation that took place. Column

377. The acts transcribed under the disputation itself and published soon after with a preface. Issued probably in December 1519 859

a. The first disputation of Eck and Carlstadt. > > June 27 1519 860 > > b. The disputation of Eck and Luther. 4. To July 14, 1519 ..... 904 > > c. The second disputation of Eck and Carlstadts. July 14 and 15, 1519 > 1101

378 The sermon preached by Luther on St. Peter's and St. Paul's Day, June 29, 1519, at the castle in Leipzig. St. Louis Edition, Vol. XI, 2306.

C. From the final speech given after the end of the disputation.

379 The final speech of M. Joh. Lange von Lemberg, in which at the same time various historical circumstances of this disputation are recounted. July 15, 1519 1130

D. From the various historical descriptions of this disputation.

1. what Luther himself wrote and told about it.

380 Luther's letter to Spalatin on the Resolutiones Lu- therianae super propositionibus suis Lip- siae disputatis, in which he tells him in detail about the whole business of the disputation and shows what kind of adversary he had to deal with, what was actually argued about, and what outcome the disputation had achieved. Aug. 15, 1519 1142

381 Luther's detailed report to Spalatin of the Leipzig disputation, and complaint about the hostile behavior of the Leipzigers against the Wittenbergers. July 20, 1519 1162

382 Luther's report to Spalatin on Eck's expurgatio, which is directed against Luther's preface to the explanation of the 13th thesis 1170.

383 Luther's letter to Johann Eck about Eck's purification writing (expurgatio). At the beginning of November 1519 1170

384 Luther's report of this to Spalatin together with the transmission of this answer in 1184.

385 Luther's declaration against Spalatin that he did not want to engage in any further correspondence with Eck after the disputation and, if possible, did not want to have anything to do with him 1184.

2. how the friends of truth and Luther's have described this disputation.

386: Nicolaus von Amsdorf's letter to Spalatin about the disputation in Leipzig. Aug. 1, 1519 .... 1184

387 Spalatin's Relation of the Disputation to

Leipzig 1187

388: Myconius' account of it in 1188

389 Des Johann Aurifaber Historie von der zu Leipzig Anno 1519 held Disputation, to Spalatin allegedly written in July

1519, in fact after 1555 1189

XXIV Contents of the Fifteenth Part of Luther's Complete Writings.

Column

390 Letter of Petrus Mosellanus from the Leipzig Disputation to the famous Wilibald Pirkheimer. Aug. 3, 1519 1191

391: Petrus Mosellanus' other description of this disputation in a letter to Julius von Pflug. December 6, 1519 1194

392 The Leipzig Colloquium, described by M. Sebastian Fröschel, who himself heard it 1204

393 Another worth reading description of this colloquium by the Electoral Saxon Chancellor D. Pfeifer 1208

394. Melanchthon's report of this in a letter

to Oecolampad. July 21, 1519 1217

3. what news of this disputation has come to light on the papal side.

395. Eck's report of this in a letter to Jakob Hooqstraten (Hochstraten) of July 24, 1519 1224

A letter from Eck to two Ingolstadt professors of law, Georg Hauen and Franz Burckardt, in which he described this disputation. July 1, 1519 1227

397 To Wolfgang Fabricius Capito, Doctor of Theology and Preacher at Basel, of Johannes Cellarius of Gnostopolis (Kunstadt), Professor of Hebrew at Leipzig, writing of the true and orderly course of the theological disputation at Leipzig. July 31, 1519 1232

398 The discussions and answers of the Wittenberg doctors in the public disputation at Leipzig, who will be able to do little against Eck's thunderbolts, and of their hopeful arrival and their humble departure. By Joh. Rubeus. 13 Aug. 1519 1239

399 Luther's complaints about the so-called "new booklet of the laudable disputation, held publicly before princes and lords, before the high and the low, in the valuable, highly-prized city of Leipzig", which Joh. Rubeus had written in German rhymes, in a letter to Lang 1259.

400. Luther's of it to Spalatin opened thoughts 1259
401. the same report to Spalatin that Eck had these rhymes reprinted at Augsburg at his expense haoe 1259

Section Four of Chapter Five.

From what has been done on this disputation.

A. How the Acta of the Leipzig Disputation were sent to the theological faculties of Paris, Erfurt, Cologne and Leuven in order to obtain their opinions about it.

402: How D. Eck has Hoogstraten request the Parisians to take over and accelerate the assessment 1258

Column

403 Luther's letter to Lang, from which it is clear that the theologians at Erfurt did not want to pass judgment on the religious controversy, and Luther says that they acted very wisely if they did not get involved 1259

404 Another letter of Luther to Lang, of the content: he would have heard that the people of Erfurt had given a verdict against him for Eck, and assured that if this were the case, he would expose their inequity and ignorance to all the world 1259.

B. Of Melanchthon's and Eck's dispute that arose over this and the writings exchanged with each other on it.

405 Melanchthon's letter to Oecolampadius from the Leipzig Disputation in 1260

406 Eck's protective writing against what Phil. Melanchthon, the Wittenberg language teacher, because of the Leipzig disputation. July 25, 1519 1260

407 Philipp Melanchthon's defense against Johann Eck, Professor of Theology. Perhaps still in July 1519 1266

408 Oecolampadius, to whom Melanchthon had addressed the above-mentioned letter (No. 405), published soon after: "Antwort der ungelehrten lutherischen Domherren an Johann Eck. December 1519 1275

409 Luther's report to Spalatin, how Oecolampadius had written to Melanchthon that he had done the previous writing, and how Eck had complained that this writing had hurt him most of all 1284.

410 Georg Spalatin's Collectanea of Eck 1284

C. How Eck blackened Luther in the worst way with the bishop of Brandenburg, so that he was quite violently incensed against Luther.

411 Luther's report to Spalatin on how the bishop not only believed Eck's lies without investigation, but even spread them further 1285

412 Luther's report of this to Staupitz, in which he states how the bishop had said that he would not lay his head gently until he had thrown Luther into the fire, as he had thrown the stick, which he, saying this, had thrown into the fire in 1286.

D. How Eck sued Luthern in writing before the Elector Frederick of Saxony.

413: Eck's letter to Elector Frederick of Saxony from the disputation in Leipzig. July 22 1519 1286

414 The Elector's short answer to this. July 24 1519 1289

E. Of Carlstadt's and Luther's joint responsibility sent in on the Elector's order and communicated Eck's accusation, and what Eck replied against it.

415: D. Carlstadt's provisional letter of responsibility sent to the Elector of Saxony in response to D. Eck's accusation. July 31, 1519 1290

Contents of the fifteenth part of Luther's complete writings. XXV

Column

416 Both Wittenberg theologians, D. Andreas Carlstadt and Martin Luther, detailed letter of responsibility to the Elector Frederick of Saxony, because of D. Eck's accusation. Aug. 18, 1519 1291

417 Carlstadt's and Luther's accompanying letter to the Elector of Saxony. Aug. 18, 1519. 1306

418 Luther's private responsibility against Eck in a letter to Spalatin, in which he especially answers the point, since Eck had falsely pretended in his defamatory letter that Carlstadt and Luther had suggested Leipzig or Erfurt to him as the place of the disputation, since Wittenberg had been suggested to him first, which, however, was not up to him. 1307

419: Eck's response to Carlstadt's and Luther's letter to the Elector of Saxony. Nov. 8, 1519 1308

F. The condemnation of Luther's writings by the theologians at Cologne and Louvain.

420. action of the university of Leuven against Luther. 1520 1331

421 The doctrinal condemnation of Luther's books by some magistri nostri at Louvain and Cologne with Luther's response to it.

a. The condemnation of the teachings of Brother Martin Luther by the > theological faculty of Cologne. August 30, 1519 1338 > > d. The theological faculty of Louvain's doctrinal condemnation of > Martin Luther's teachings. Nov. 7, 1519 1340 > > c. Letter of Adrian, Cardinal of Tortosa, to the theological faculty > of Louvain, in which he approves of their preservation. Dec. 4. 1519 > 1345 > > d. Martin Luther's answer to the articles which the Magistri nostri > of Louvain and Cologne extracted from his writings and condemned as > heretical. March 26, 1520 1346

G. The Hussites in Bohemia and other lovers of the truth corresponded with Luther around this time. The letters of the former are congratulatory letters because of his disputation.

422: Johann Poduschka, pastor of the main church of B. Virginis ante latam curiam in Prague, sends a letter of congratulations, consolation and encouragement to Luther, assuring him of his and the Hussites' prayers. July 16, 1519 1370

423: Wenceslaus Rosdalowsky, provost of the Kaiser-Carls-Collegium at Prague, writes to Luther, in which he also congratulates him on the disputation held with Eck, and at the same time sends a book by John Hus. July 17 1519 1373

424 Luther's report to Staupitz of the above two letters, as well as of some others from France, in which Erasmus' thoughts about Luther and Eck are communicated 1374.

Column

425 Letter to Luther from Johann Frobenius, printer at Basel, in which he informs him of the strong outflow of his writings to France, Spain, Italy, Brabant and England, and at the same time encloses the favorable judgment of the Cardinal of Sion in the Wallifer Land about him and the then still future disputation with Eck. 14 Feb. 1519 .... 1374

426: The letter of Joh. Botzheim (Abstemius), Doctor and Canonicus at Costnitz, to Luther, in which he testifies how he enjoys his writings so much that he is glad to live at a time when the light of pure divine truth has shone brightly again. March 3, 1520. . 1376

427 In this letter, Caspar Hedio commemorates Luther's teachings with special praise.

June 23 1520 1377

The sixth chapter.

The first part of the book is a description of the papal excommunication and its consequences under the newly elected Emperor Carl, despite all of Luther's humble ideas, by D. Eck, who had ripened after Rome.

First Section.

Luther's very humble request to Emperor Carl not to let him be condemned unheard, and other complaints about the accusations of his enemies.

A. From Luther's petition to the Emperor Carl.

428 Luther's letter to Emperor Carl V, in which he writes nothing against the pope, but only asks that he not be condemned unheard. Aug. 30, 1520 1378

B. Luther's letter to the bishops of Mainz and Merseburg and their response.

429 Luther's letter to Prince Albrecht, Archbishop of Mainz, telling him not to believe his detractors. 4.Iebr.

430: Answer to Luther's letter from the Elector of Mainz. Feb. 26, 1520. 1385

431 Luther's letter to the Bishop of Merseburg, Adolph. Feb. 4, 1520 1388

432 Answer from the Bishop of Merseburg. 25 Feb. 1520 1391

C. From Luther's printed protestation and public offer of inheritance.

433 Luther's Protestation and Erbieten, in which he testifies that he has knowingly written and taught nothing but divine truth, is an obedient son of the Christian church, and will willingly remain silent if he can before his adversaries. Printed end of August 1520 1392

434 Handwritten draft of the above inheritance. August 1520 1396

XXVI Contents of the Fifteenth Part of Luther's Complete Writings.

The second section of the sixth chapter.

Like D. Eck, after taking bad honor from the Leipzig disputation, set out and traveled to Rome.

A. Of Eck's earlier, though futile, attempt to burn Luther's books.

Column

435 Luther's report of this to Spalatin in 1398

B. About D. Eck's journey to Rome and his trial there against Luther.

436: Eck's letter about his legation and action in Rome against Luther. Rome, May 3, 1520 1398

437 Luther's thoughts about this in a letter

to Johann Lang 1401

C. About the correspondence of Valentin Teutleben with Chursachsen, which was conducted during Eck's stay in Rome and was quite dangerous for Luther, and what the Pope himself, as well as the Cardinal, had to say St. Georgii to Chursachsen has written.

438: Elector Frederick of Saxony's answer to Valentin Teutleben, dispatched to Rome, how he had not supported Luther at all up to now, and how he had let him answer for his teachings himself; how he would have liked to see Luther leave his lands long ago, and how Luther would have wanted to do this if Miltitz had not been against it. Sept. 1.

1520 1401

439 Pope Leo X's letter to Elector Frederick of Saxony, in which he flatters him and requests that he either make Luther recant or imprison him. He reports that he had a congregation of cardinals investigate Luther's abominable teachings and condemns them in a bull, of which he sends a copy. July 8, 1520 1406

440 Luther's answer to Spalatin after he had received the letters from Teutleben and Cardinal St. Georgii. July 9, 1520 1408

441 Luther's Report to Spalatin of the Answer to be Written to Cardinal St. Crucis 1411

Section Three of Chapter Six.

About Eck's return from Rome; about the papal bull of excommunication against Luther that he brought with him and the difficulties that occurred during its publication, as well as about Luther's appeal to a concilium.

A. What Luther did after he learned of Eck's arrival.

442 Luther's report to Spalatin of Eck's arrival and the bull he had brought with him, in which he had

Column

He despises the same and promises to examine this Eckische Bulle 1410.

443 Luther's writing "On the New Cornerstones Cops and lies". Mid October 1520 1411

B. Of the Papal Bull of Condemnation itself, and how Luther and his friends examined and thoroughly answered it.

444: Pope Leo's X. Bull against Luther from June 15, 1520. With Ulrich von Hutten's preface, glosses and postscript. Beginning of 1521 1425 445. excerpt from Ulrich von Hütten's letter to the Elector Frederick of Saxony, concerning the papal bull 1459

446 Luther's writing "against the bull of the end-christs". Beginning of November 1520 1460

447 Luther's Report to Spalatin of this Writing against the papal bull 1475

448: Luther's "Grund und Ursach aller Articles so unlawfully condemned by the Roman Bull". Issued March 1 1521 1476

449 Luther's report to Spalatin on the above writing in 1565.

450 Protective Scripture of Christ our Lord for D. M. Luther, to the city of Rome 1565

451. letter from an unnamed man to Spalatin, concerning the Apologia Christi pro Luthero; likewise some collectanea from Rome and the Roman popes 2c. to be advanced to Aleander 1567.

C. About the publication of the papal bull by Eck and the great difficulties that occurred.

1. what difficulties Eck has found.

a. At the publication in Leipzig.

452 Excerpt from a letter from Carl von Miltitz to the Elector, dated Oct. 3. 1520, in which he gives news of Eck's arrival in Leipzig, of his loud threats, and how badly he had been received by the students 1570

453 Luther's report of this to Spalatin, in which, according to his Christian mind, he does not wish Eck to perish, but that his attempts be thwarted 1571

454 Luther's report to Wenceslaus Link that the bull at Leipzig had been sullied with excrement and torn, as well as at Torgau and Döbeln in 1571.

455 Luther's identical report to Spalatin in 1571

b. In the publication at Wittenberg and in the lands of the Elector > and Duke Johann.

456 D. Joh. Eck's letter to the University of Wittenberg, with which he delivers to it the papal bull brought from Rome. Oct. 3. 1520 1571

457 The Elector Frederick of Saxony's response to the report submitted by the then Rector of the University of Wittenberg, "sent" by the latter. Nov. 18, 1520 1573

Contents of the fifteenth part of Luther's complete writings. XXVII

Column

458 Veit von Warbeck's letter of reply to the Elector Prince John Frederick of Saxony, in which he asks him not to let Luther move away from Wittenberg, but to protect him. Oct. 22, 1520 1573

459 D. Joh. Eck's letter to Duke John of Saxony, with which he sends a copy of the bull and a copy of the papal breve to Chursachsen. Oct. 6, 1520.... 1575

460 The learned council of Wittenberg wrote a reply to Duke John about the bull "sent" by Eck, in which they advised him to delay the reply and the publication of the bull. Oct. 23, 1520 1577

461 Letter from Hans von Taubenheim to von Einsiedel and other electoral advisors, in which he reports that he does not intend to allow the Bishop of Brandenburg to display the bull in Wittenberg. 14 Jan. 1521 1578

c. At the publication in the diocese of Naumburg-Zeitz.

462 D. Joh. Eck's letter to the official at Zeitz, D. Schmidberg, that he should publicize the bull in the Naumburg diocese. Oct. 1, 1520 1579

463 Letter from the governor and the bishop's councilors at Zeitz to the electoral governors and councilors, in which they request information as to whether they should publicize the bull. 20 Oct. 1520 1581

464 The Electoral Council's answer to the above letter: that in the absence of the Elector, they wish to seek advice from the learned councilors in Wittenberg. Oct. 22, 1520 1582

465 Letter from the Electoral Governor and Councillors to the University of Wittenberg, in which they ask for advice on the publication of the Bull in Naumburg and Zeitz. Oct. 22, 1520 1583

466 Answer to the above letter from the University of Wittenberg. 26 Oct. 1520 1584

467 The bishop's councillors at Zeitz write another letter to the electoral councillors, in which they again ask for advice. Nov. 5, 1520 1586

468 The Electoral Councils wrote a letter to the Councils of Zeitz in which they reported that they knew nothing more about the fact that Luther had appealed the bull and intended to write against it; Melanchthon would give their representative thorough information about this. Nov. 15, 1520 1587

469 The Electoral Councils wrote to Melanchthon, asking him to help the person sent from Zeitz obtain a copy of Luther's appeal against Eck and the papal bull. Nov. 15, 1520 1588

470 The Electoral Councils' reply to the Zeitz Collegiate Councils to their letter of Nov. 5, 1520, before Nov. 15, 1588.

471 Letter from Nicölaus Hausmann to Nicolaus Tilomannus, Vicarius at Zeitz, concerning the obedience to be rendered to the bishops. July 31, 1521 1590

d. at the publication in Erfurt. Column

472. Luther's report to Spalatin, how both the University of Erfurt and the Bishop of Bamberg did not admit the bull. The students of Erfurt, however, besieged Eck with armed hands, tore up the bull and threw it into the water 1592.
473. of Jerome von Endorf, imperial Raths, concerns about Eck's bull addressed to Mr. Siegmund von Dietrichstein. Jan. 11, 1521 1592
474. of the lord Siegmund von Dietrichstein cry The Prince of Saxony receives a letter with which he sends Endorf's objection and reports that he will see to it that it is read to the Emperor. Feb. 28 1521 1598

2. where the bull has been published without difficulty.

a. With the bishop of Eichstädt.

475 A mandate issued by the Bishop of Eichstädt, Gabriel von Eib, at Eck's request, concerning the publication of the papal bull. 24 Oct. 1520 1598

b. With the Bishop of Freisingen.

476 Bishop Philip of Naumburg and Freising's mandate to publicize the bull and to proceed against Luther's writings. The 10 Jan. 1521 1600

D. How Luther appealed from the bull of excommunication to a general concilium, and what therefore happened at the council in Wittenberg and between the princely ministers and the learned councilors.

477 Luther's report to Spalatin on the intention, to renew its appeal 1602

478 "Luther's Appeal from the Pope Leo and his unjust sacrilege to a free Christian concilium", on Nov. 17, 1520, which is to be seen as a renewal of the appeal made on Nov. 28, 1518 1602

479. Des Raths zu Wittenberg Bericht an die chur-princely governors and councillors that Luther had asked him to attach to his appeal. Request for advice for their behavior. Nov 5 1520 1608

480: Letter from the Electoral Councillors to the learned councilors at Wittenberg, in which they request an expert opinion on the previous letter 1609

Section Four of Chapter Six.

From the action of the two papal nuncios, Caraccioli and Aleander, who came from Rome at the same time as Eck, with Chursachsen to Cologne, against Luther. 1520.

A. Of the two nuncios' legitimation with the Elector of Saxony.

481 Leo's X. Creditiv for Marinus Caraccioli to Chursachsen. Dated Rome, June 6, 1520 1610 482. Leo's X. Creditiv for Jerome Aleander and Joh. Eck. July 17, 1520 1610

XXVIII Contents of the fifteenth part of Luther's complete writings.

B. The same action. Request and demand to the Elector. Column

483. Short account of the action at Cologne between the papal envoys Caraccioli and Aleander and Elector Frederick of Saxony, concerning Luther. November 1520 1612

Section Five of Chapter Six.

About the burning of Luther's books.

A. How Luther's books were burned in three places.

484 Luther's report to Staupitz on how his books were burned in Louvain, Cologne and Mainz, but in Mainz with great danger to the burners in 1616.

485 Luther's judgment of his books in a letter to Spalatin, from which it can be seen that he does not care much about their demise, and instead, as living books, desires righteous preachers of the Holy Scriptures 1616.

B. How Luther, after the adversaries had burned his writings, publicly burned the Papal Bull and the Decretals together with Emser's and Eck's books at Wittenberg.

486 Brief History of How the Antichristic Decretals of D. Martin Luther Were Burned. 10 Dec. 1520 1616

487. D. M. Luther's writing: "Why the Pope's and his disciples' books are burned by D. M. Luther" 2c. Decembed 1520 1619

Section Six of Chapter Six.

How the German nobility, especially in Franconia, offered Luther protection and security.

A. Of the protection offered by the German nobility to Luther.

488 Aurifaber's report on how the nobility embraced Luther 1630

489 Letter from Silvester von Schaumburg to Luther, requesting him to come to him for his safety, with the promise that he would raise a hundred of the nobility and protect him through their assistance until the matter was settled. June 11, 1520 1631

490th Letter from Ulrich von Hütten to Luther, in which he exhorts him to steadfastness and caution against secret persecution, and also offers his assistance. June 4, 1520 1633

491 Two letters from Ulrich von Hütten dated 20 Jan. and 28 Feb. 1520 to Melanchthon, in which he asks the same to report to Luther that Sickingen is ready to take him into protection 1635

Column

492 Franz von Sickingen's letter to Luther, in which he offers to show him support and favor according to his ability.

Nov 3 1520 1636

B. How Luther behaved against this offer.

493 Luther's sending of the Schaumburg letter (No. 489) to Spalatin 1637

494 Luther's Report of this Offer to Spalatin 1637

495. Luther's report of it to Wenceslaus Link in 1637.

496 Luther's writing "To the Christian Nobility" 2c. St. Louis ed. vol. X, 266.

497 Luther's report to Link on the publication of this work, in which he says that it is directed against the pope and exposes all the ungodly arts and violence of the papists, and will therefore cause much anger in Rome 1638.

498 Luther's letter to Lang about the writing "To the Christian Nobility. He mentions that the writing does not displease the court. 18 Aug. 1520 1638

C. The first part of the book is a description of the German nobility's bitterness against the Roman See, and of Kronberg's correspondence with Luther.

499 Ulrich von Hutten's letter to Jodocus Jonas concerning the papists' enterprise against the Protestants and John Crotus. April 17 1521 1639

500: Hermann Busch's letter to Hütten about the mockery of the papists about Hutten's threats and their rage because of Luther's and Hutten's writings during the Diet of Worms. May 5, 1521 1640

501 Luther's report to Spalatin that he had received letters from Hütten stating his zeal against the pope, who would have followed him with dagger and poison 1642.

502 Luther's thoughts on Hutten's vehemence opened to Spalatin 1643

503. tzartmuths von Kronberg Christian exhortation to the four mendicant orders. The 25 Jan. 1522 1643

504 Hartmuth of Kronberg's letter to Pope LeoX. 1521 1646

505. tzartmuths von Kronberg letter to the inhabitants of Kronberg. 1522 1652

506 Hartmuth von Kronberg's letter to Jakob Kobel zu Oppenheim. March 6, 1522 1660

507. "A missive, comforting to all those who suffer persecution because of the Word of God, written by D. Luther to Hartmuth von Kronberg." Mid-March 1522 1662

508 Hartmuth of Kronberg's Response to Luther's Missive. April 14, 1522 1672

509 Hartmuth of Kronberg appointment 1678

510 Hartmuth of Kronberg's warning against the false prophets to the inhabitants of the city of Frankfurt. March 16, 1522 1681

511 Hartmuth von Kronberg's letter to D. P. Meyer, pastor at Frankfurt, in which he gives him

Contents of the fifteenth part of Luther's complete writings. XXIX

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sharply points out that he oppresses Luther's teaching.

June 9 1522 1683

512 D. Meyer's reply to the above letter. June 11, 1522 1684

513 Kronberg's second, sharper letter to D. Meyer. 14 June 1522 1685

514 D. Meyer's complaint about Kronberg to the Frankfurt City Council. June 17, 1522 1688

515 Ulrich von Hutten's complaint about Meyer to the Frankfurt City Council. April 1, 1522 1689

516. letter of requisition from Churmainz to the council of Frankfurt to hand over their preacher, tzartmann Jbach, Luther's follower. The March 11 1522 1691

517: Some neighboring noblemen, friends of Kronberg, complain about the actions of the Frankfurt City Council against tzartmann Jbach. March 13, 1522 1692

The seventh chapter.

From Luther's standing before the emperor at the Diet of Worms, his Declaration of Eight, and Patmos, to his return to Wittenberg.

First Section.

The Emperor's correspondence with Electoral Saxony about bringing Luther to the Diet in Worms.

A. How Chursachsen had the imperial ministers request the emperor not to take any action against Luther before he was heard, and what the ministers did and answered the Elector.

518 The imperial ministers' letter to Chursachsen, in which they report that the emperor, like them, found it advisable for the Elector to bring Luthern with him to Worms. Nov. 27, 1520 1694

519 Chursachen's letter to the imperial ministers that their letter had arrived, but not the imperial one they had mentioned. 14 Dec. 1520 1696

B. Of the Emperor's own handwritten letter to Chursachsen, in which he demands that Luther be brought to Worms with him, and what Chursachsen argued against this, and also wrote to the imperial ministers.

520 Carl V wrote to Chursachsen that the Elector should take Luther with him to Worms, where he was to be interrogated by learned men; in the meantime, Luther was not to write anything further against the Pope. Nov. 28. 1520 1697

521 Answer of the Elector of Saxony to the Emperor, in which he states important reasons why it would not be advisable to bring Luther to Worms. Dec. 20, 1520 1698

Column

522 Chursachsen's other letter to the imperial ministers, in which the arrival of the imperial letter is reported and Luther's cause is again recommended to them. 20 Dec. 1520 1700

C. How the emperor changed his mind and indicated to Chursachsen that Luther should stay at home, and what Chursachsen answered to this.

523 Carl V wrote to the Elector that he should leave Luthern at home if he did not want to recant before his departure, and that if he did recant, he should not take him further than Frankfurt or its environs, because he was under the Pope's ban. Dec. 17, 1520 1702

524: Prince Frederick's reply to the above letter. 28 Dec. 1520 1704

525 Luther's report of these things to Staupitz and Link 1705

Chapter Seven, Section Two.

How the pope sought to thwart the emperor's sincere intention in Luther's cause by repeatedly banning him, but how the papal envoys at Worms sought to thwart the emperor's sincere intention in Luther's cause.

A. Of the new Papal Bull of Condemnation against Luther, which confirms the previous one.

526 Pope Leo's X. Condemnation and Banishment

bulle against Luther. Jan. 4, 1521 1704

B. What the Papal Nuncio Aleander did at Worms against Luther at the Imperial Diet.

527 Luther's report to Wenceslaus Link before his journey to Worms, how the papal legate Aleander had let himself be heard. End of January or beginning of February 1521 1710

528: Excerpt from Aleander's long speech against Luther before the imperial estates. February 13 1521 1711

529: The Electoral Council's concerns about the bull of Eugenius IV, which Aleander referred to in his speech. Feb. 14. 1521 1714

Luther's report to Lang, March 6, 1521: Aleander is working in Worms to have an imperial edict issued against him, but so far in vain. 1716

531 Luther's report to Staupitz, Feb. 9. 1521, of the many evil but futile attempts against him at Worms.... 1716

C. Of the plans put forward for the settlement of the religious disputes at Worms, even before Luther's arrival in Worms.

532: An Anonymous Proposal to Prince Frederick that the Emperor, together with the Kings of England and Hungary, should elect arbiters over Luther's books, with whose pronouncement both the Pope and Luther would have to be satisfied 1716.

XXX Contents of the fifteenth part of Luther's complete writings.

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533: The Dominican prior Johann Faber Rathschlag, given to the Elector of Saxony at the Diet of Worms in 1722.

534 Another concern raised shortly before this Imperial Diet and given to the Elector of Mainz. Nov. 2, 1520 1723

Section Three of Chapter Seven.

How the cunning plots of the papists harmed them themselves, since the imperial order, which they carried out, to hand over Luther's books to the authorities in all places and to force him to recant, not only caused the imperial estates to force the emperor to summon Luther personally to Worms and to interrogate him, but also to bring forward a large number of complaints against the Roman See to the emperor.

A. Of the demand made in writing by the emperor through Chursachsen, on the petition of the papists, that Luther recant, and how steadfastly Luther declares himself against it.

535 Luther's answer to Spalatin, who transmitted the imperial order to him: that if it were only a matter of recantation, he would not go to Worms, since he could also recant at Wittenberg; but if the emperor required him to be killed there, he would appear, so that God's word would not be in danger. March 19, 1521.... 1724

536 Luther's letter to Elector Frederick concerning the revocation of several articles. (This letter does not belong to the Diet of Worms, but to the negotiations with Miltitz, and refers to No. 277 in this volume). On or after 19 Jan. 1519 1726

537 Luther's report to Wenceslaus Link, how the Elector wrote to him, that he, Luther, could well notice, the papists have not yet got the thing where they would like it 1729

B. Council of the Estates on how to proceed with Luther.

538: Advice of the Estates on how and in what form to proceed with Luther. Approximately March 2, 1521 1729

C. What complaints the imperial estates have brought before the Emperor against the Roman See.

539 The complaints of the Roman Empire and especially of the German nation, which were brought before the Emperor in 1521 at the Diet of Worms against the Roman See and the clergy 1730

Column

540. nine articles by an unnamed person, in Latin, for the benefit of the German nation, because of the complaints against the Roman court, written in 1779.

Section Four of Chapter Seven.

From the imperial citation to Luther to come to Worms in person under free, secure, imperial as well as electoral and princely escort, the papists had used all cunning to prevent Luther's personal appearance before the emperor, which was inconvenient to them; whereupon Luther also confidently began his journey.

A. What guile the papists used with the Saxons, that the Elector should demand Luther to Worms only for his person, but Frederick the Wise was too clever for them.

541 A note sent by the imperial ministers to the Saxon ministers, requesting that Prince Frederick summon Luthern to Worms on imperial escort only for himself, 1784.

542 The draft of the Elector's answer made by the Saxon councillors, in which the wise gentleman rejects the above request with concise reasons of proof, and incidentally, if the Emperor and the imperial estates wanted to demand that Luther come to Worms, he would be willing to lead him to Worms under safe conduct 1785

B. Of Luther's Citation and Free Imperial, Electoral and Princely Escort.

543 Emperor Carl V's citation to D. Martin Luther to appear at the Imperial Diet at Worms. March 6, 1521 1786

544. imperial escort letter for I). Martin Luther of March 6, 1521, and insinuated by the herald to Luther at Wittenberg on March 26, 1521 1787
545. escort letter of Elector Frederick and Duke John of Saxony, dated Worms, March 12, 1521 1789
546. escort letter of Duke George of Saxony for Luther. 8 March 1521 1790
547. escort letter of landgrave Philipp zu Hessen for Luther's return journey. April 26, 1521 1791

C. About the papal Bulla coenae domini published around this time, in which Luther was once again condemned as an arch-heretic, and by which the pope wanted to deter the emperor and the princes once again from having anything to do with Luther as an exile.

548. Leo's X. Bulla coenae domini against Luther and others. Rome, Maundy Thursday, March 28, 1521 1792

Contents of the fifteenth part of Luther's complete writings. XXXI

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549 Luther's sharp writing about this bull under the title: "Bulla coenae domini, das ist, die Bulla vom Abendfressen des allerheiligsten Herrn, des Pabsts, verdeutscht durch v. M. Luther" 2c. 1522 1792

D. Luther's journey to Worms, what he encountered on the way, and the cunning plots of the Archbishop of Mainz, with which he, along with other papists, wanted to hold out Luther beyond the set time of his safe conduct.

550 Luther's report of the attempts made by the Archbishop of Mainz to send him away on the way and to prevent him from coming to Worms, or at least not within the set time of the escort in 1824.

551 Report of Myconius on the sermon Luther preached in Gotha on the way to Worms, also on the illness that affected him in Eisenach; also on his heroism 1826

Luther's sermon delivered at Erfurt on April 7. St. Louis edition, vol. XII, 1386.

Luther's letter to Spalatin that he had been ill on the way, but that he hoped to arrive in Worms with God's help. Apr. 14, 1521 1827

554 Spalatin's Relation of Luther's Journey to Worms 1828

555 Luther's Narrative of His Confident Answer to Spalatin 1828

556 The Litany of the Germans, made around that time, which is still well papal, but nevertheless well set up for and in Luther's cause. Between March 6 and April 16, 1521 1829

Section Five of Chapter Seven.

Of Luther's arrival in Worms and his interrogation before the emperor and the imperial assembly, also of the attempts by the papists to force Luther's safe conduct, indeed, for the Bringing life.

A. From Luther's arrival and public entry into Worms.

557 Letter from Veit Warbeck to Duke John of Saxony concerning Luther's arrival in Worms. April 16, 1521 1836

558 Spalatin's Narrative of Luther's Arrival in Worms in 1838

559. Luther's own report of it 1838

B. The discussion of the papists immediately after Luther's arrival, whether he should be given safe conduct, and their efforts with the emperor and other cunning attempts to get him to do so.

560 Luther's Report that the Emperor's Most Privy Councillors Had Gave Him Advice to Put Luther Away, and What the Emperor Had Answered 1838

Column

561 Luther's further account of how the papal legate Caraccioli had urged at Worms that he should be burned, but Cochläus had offered to dispute with him if he would give up his escort 1839

562 Ulrich von Hütten's letter to Marinus Earaccioli asking him to leave Germany because of his shameful deeds 1840

563: Some rhymes written on Joh. Cochläus at Worms 1844

C. Ulrich von Hütten's encouragement to Luther and letter to Emperor Carl and the clergy assembled at Worms.

564 Two beautiful letters of encouragement from Hutten to Luther.

a. From Ebernburg April 17, 1521 1845 > > b. From Ebernburg the 20th of April 1521 1846

565 Ulrich von Hütten's letter to Emperor Carl V, in which he emphatically presents to him the oppressions of Germany by the pope and the clergy, and urges him not to let himself be so taken in by them, but especially by Luther.

To give ear. April 1, 1521 1848

566 Ulrich von Hütten's letter to the clergy assembled at Worms, in which he reproaches them with great frankness for their enmity against the evangelical truth and their vicious life and exhorts them to reform 1858

D. What high chiefs and other distinguished persons of rank and deputies were at the Diet of Worms.

567 Directory of the Princes, Bishops, Lords, Counts and Embassies who attended the Imperial Diet in Worms 1872

E. Von Luthers Stehen und Verhör vor dem Kaiser und der Reichsversammlung.

1. from the first audience.

568 Luther's Report of the Official of Trier, Johann von Eck, Addressing Him in the Imperial Assembly and Luther's Reply 1877

569. Spalatin's Report of the First Audience.... 1878
570. from the second audience.

570 Luther's Narrative of the Second Audience, the^abermal Address of the Official of Trier to Him, and His Reply 1879.

571 Spalatin's report of this second audience in 1880

F. What the Emperor, at the instigation of the papists, communicates to the imperial estates as his resolution in Luther's matter after this public interrogation.

572 Emperor Carl V's handwritten rescript to the princes and estates of the empire, in which he announces his resolution against Luther and his doctrines, and calls upon them to follow him in this. 19 Apr. 1521 1880

XXXII Contents of the fifteenth part of Luther's complete writings.

G. Of a renewed interrogation of Luther before some princes, who, after having asked for an extension of his leave, made another attempt for themselves to bring Luther to recant, but in vain. Column

573: Luther's account of the interrogation before some princes, of the conference with the deputies from Trier, and of the last private audience with the Elector at Trier. 1882

Section Six of Chapter Seven.

Of Luther's fearless and confident courage before and at the Diet of Worms, how fervently and devoutly he prayed there, and how God again publicly honored this faithful confessor who had given Him glory by confessing the truth.

A. Of Luther's undaunted courage and devout prayer.

574 Luther's answer to Spalatin, since the Elector had asked him whether he would go to Worms if the Emperor ordered him to appear there. Dec. 21, 1520 1884

Luther's letter to the Elector Frederick of Saxony, in which he offers to go to Worms under safe escort at the Emperor's command. Jan. 25, 1521 1887

576 Luther's earnest prayer, which he made at the Diet of Worms. St. Louis Edition Vol. X, 1420.

B. What honor Luther received at Worms.

577 Spalatin's account of how Luther received such great or greater honor than one of the princes, but how Elector Frederick marveled at Luther's great courage 1890

578 Luther's Report of the Visit of the Landgrave of Hesse and His Conversation with Him in 1891

Section Seven of Chapter Seven.

About Luther's dismissal from Worms and his return journey under imperial escort and what happened on the way.

A. Of Luther's farewell, which the emperor had issued through two > deputies.

579 Spalatin's report, how Luther had predicted his departure from Worms, and the emperor had given him his farewell through two deputies, the Trier official D. Johann Eck and the secretary Maximilian Transsilvanus, with the order to travel home within 21 days, but henceforth not to preach, teach and write, and what Luther had answered 1892

B. Of Luther's letters sent back to the emperor and the imperial estates at the dispatch of the imperial herald accompanying him. Column

580 Luther's letter to Emperor Carl V, sent back from Friedberg after his departure from Worms, in which he first repeats everything that happened at Worms recently, then gives concise reasons why God's Word does not submit to human judgment, furthermore thanks him for his humble escort, and finally asks the emperor not to let him be oppressed, suffer violence, and be condemned by his opponents. April 28 1521 1893

581 Luther's letter to the Electors and Estates from Friedberg, with the same content. April 28, 1521 1899

C. Luther's sermons on the way back from Worms at the request of good friends, although against the imperial order, and the students' tumult against the clergy in Erfurt.

582 Luther's report to Spalatin, how he had preached publicly on the return journey, when, at Hersfeld, at the request of the abbot, who did him immense honor, although he reminded the abbot that he could easily lose his abbey by doing so; also at Eisenach, although the pastor protested against it before a notary and witnesses 1905

583 Luther's report in the same letter of how the students in Erfurt stormed the houses of some priests at night out of displeasure that the dean of the Severistift had publicly led M. Draco away from the choir because he, along with others, had gone out to meet Luther on his arrival in Erfurt. 1906

584 A piece of a letter from Luther to Melanchthon in which he testifies to his serious displeasure with it. Around the middle of May 1521 1906

Section Eight of Chapter Seven.

About the harsh Edict of Worms, which was only drafted by the papists after Luther, like many electors and princes, had left, and was published to the great displeasure of many imperial estates, by which Luther was declared outlawed.

A. From the outgoing sharp edict itself.

585 Emperor Carl V's Edict against Luther's Books and Doctrine, His Followers, Abstainers and Successors 2c. Worms, May 8, 1521 1906

586 Emperor Carl V's order to the University of Vienna in the same year to burn Luther's books. Nov. 25, 1521 1907

Contents of the fifteenth part of Luther's complete writings. XXXIII

B. About the displeasure and displeasure that some great people have testified about this sharpness used against Luther. Column

587: Knight Johann von Rechenberg, Silesian Oberamtsdirector, wrote to the Elector of Saxony, inquiring whether such a decree had been made at Worms with the unanimous consent of the Estates. Aug. 31, 1521 1909

588 Prince Frederick of Saxony's answer that he had left Worms due to indisposition before the decisions on all matters concerning the empire had been made. 5 Sept.

1521 1911

589 Luther's report on this edict to Melanchthon, in which he also reports that Hartmuth von Kronberg had resigned his lucrative service to the emperor, I9II

590. Luther's instruction to the confessors about his forbidden books is found in the St. Louis edition, Vol. XIX, 808.

Chapter Seven, Section Nine.

Of the writings in which the actions at the Diet of Worms were described.

591 Luther's summary report to Count Albrecht zu Mansfeld of the action taken with him at Worms. May 3, 1521. 1912

592 Detailed description of Luther's action before the emperor and the estates at the Diet of Worms 1521 1916

593 Luther's letter to Lucas Cranach about his interrogation in Worms and the forthcoming the capture. 28 Apr. 1521 1935

594a. Ulrich von Hütten's letter to Wilibald Pirkheimer, in which he tells what happened to Luther at Worms. May 1, 1521 1937

594b. extract from one of Hutten's pamphlets. April 1521 1939

Section Ten of Chapter Seven.

From Luther's Patmos or how the Elector of Saxony had Luther picked up on his return journey from Worms and brought to safety at Wartburg Castle, and what happened to Luther there.

A. How it happened with his suspension on the way and the removal to > the Wartburg.

595. des Mathesius report of Luther's abolition 1940

596 Luther's own report of this to Spalatin 1941

597 Luther's statement against Melanchthon that he went to Wartburg more out of obedience to the authorities than of his own will 1941

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598. Luther's report of it to Amsdorf and Gerbet 1941
599. Another report to Johann Agricola, in to which he says that he is a strange prisoner who likes to sit there because God wants it that way, but with reluctance because he would like to publicly defend God's word 1941

B. About Luther's physical condition, about the very good treatment he had at the Wartburg, but also about his very painful illness.

600 Luther's report to Spalatin about how his host provides for him so abundantly that he may have gotten such a body ache from it that he has no rest at night; however, he thanks God for the cross that was laid on him and Spalatin for the medicine that was sent to him. 1942

601 A report from Luther to Melanchthon, in which he says that he is too well kept in food and drink, while he was used to living badly in the monastery, and therefore cannot pray and study properly, nor is he spared from various temptations of the flesh. If this does not change soon, he will ask doctors for advice. 1942

C. About Luther's state of mind, since he not only found the idle way of life burdensome, but Satan also attacked him with temptations.

602 Luther's Report of his State of Mind to Melanchthon 1942

603 Luther's report to Gerbel and Spalatin of the many temptations of Satan, which he in his loneliness 1942

D. What Luther dealt with in his Patmos, especially his translation of the Bible, which he started there and continued later.

604 Luther's report to Spalatin that he spends his time reading the Bible in the basic languages and what he intends to write 1943

605 Luther sends the explanation of the 68th Psalm, written in solitude, to Melanchthon with the request to share it with good friends and, if possible, to have it printed 1943.

606 Luther reports to John Lang that he is willing to translate the New Testament, and because he has heard that Lang is also dealing with it, he exhorts him to continue 1943

607 Luther's report to Spalatin that he had translated the entire New Testament in his Patmos and was now going through it with Melanchthon, for which he requested Spalatin's assistance; he was expecting the promised gems and would send them back again 1943

608 Luther's letter to Amsdorf concerning this translation and that of the Old Testament 1943

609 Luther informs Amsdorf that he and Duke John are the only ones who have the

XXXIV Contents of the fifteenth part of Luther's complete writings.

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sheets coming from the press one by one, reporting that ten thousand > sheets were printed daily on three presses 1943

610 Luther's other report to Spalatin and Wenceslaus Link of his work on the Old Testament in 1944.

611 Luther's request to Spalatin to provide him with the actual names of the birds of prey, the wild and creeping animals, in order to be able to use them in the translation of the books of Moses 1944

E. How Luther cared for the University of Wittenberg and its preservation in pure teaching and in a flourishing state during his

Absence.

612 Luther's admonition to the Wittenberg professors not to follow the advice of the court, since they did not want to print his writings or have them disputed 1944

613 Luther testified to his displeasure that his Wittenberg colleagues had been forbidden by the court from disputing confession. that papal law is still taught at Wittenberg, and expresses the wish that the princes would take it into their hearts to abolish the jurisdiction and censures of the pope in their lands . 1944

614 Luther's request to Spalatin that Melanchthon sometimes preach a German sermon to the common people in Wittenberg, who had a great desire for the preaching of the Gospel. 1944

615. Luther's declaration to the Wittenbergers, like He is very happy that Wittenberg is flourishing in his absence, and he exhorts them to send messengers to other places as well, and to use their abundance to help others' lack; he himself is ready to go to another place, where God may call him; in Wittenberg he can be well relieved 1945

F. How Luther's whereabouts finally came to light, which Divine Providence so cleverly did, because it was soon time for this Elijah to emerge again anyway.

616: Mathesius reports how Luther sometimes walked to the nearest monasteries and visited his friends, but was not recognized, except once in Reinhardsbrunn. His secret visit to Wittenberg in 1945

617 Luther's own account of his secret visit to Wittenberg in 1947

618 Luther tells Spalatin that Amsdorf has written to him that a scribe of Duke John has reported to a woman in Torgau that Luther is at the Wartburg, and now the talk is almost everywhere 1947

619 Another report to the same that Duke John now knows his whereabouts, since his host at Wartburg Castle has discovered the same to him 1947

The eighth chapter.

Of the good and bad changes that occurred during Luther's stay in his Patmos, especially in Wittenberg and Saxony, and Luther's return to Wittenberg caused by the latter. Of all events between Carlstadt and Luther, up to Carlstadt's complete escape and departure from Saxony and the subsequent transition to the Swiss.

First section.

What good changes have taken place in Wittenberg and Saxony in the meantime.

A. Of the case of the mass and the monastic vows. Column > > 1. how the Augustinians, at the chapter held in Wittenberg at the > beginning of 1522, abolished the private or corner masses by joint > resolution and declared monastic life free.

620 Luther's writing on the abuse of the mass. St. Louis ed. vol. XIX, 1068.

621 Luther's earnest reminder to Spalatin not to withhold and suppress this writing of the mass sent to him, as well as that of monastic vows and against Mainz, out of court politics, otherwise his spirit would become very bitter and irritated to write much more vehemently, because he definitely wanted his things to be printed. St. Louis edition, vol. XIX, 560.

622 The resolutions of the Augustinian Chapter held in Wittenberg at the beginning of 1522, in which they abolished the mass in the fourth article 1948

623 Johann Aurifaber's report on what changes the Augustinians in Wittenberg made in monastic life during Luther's absence, how they dropped the corner masses and began to distribute the Lord's Supper in both forms; also about the commission ordered to investigate the matter of Chursachsen in 1949.

2. of the commission ordered by the Elector to investigate the > beginning of the Augustinians, which again deputized some from the > university for this purpose.

624 Report and Concerns of the Deputies Ordered by Electoral Command to Investigate the Hearings of the Augustinians and Their Opinion of the Private Mass to Elector Frederick 1952

3. What instructions the Elector of Saxony has given to D. Beyer and > what he has answered in turn.

625. of the Elector of Saxony hereupon to D. Christian Beyer, who at that time was Professor

Contents of the fifteenth part of Luther's complete writings. XXXV > > Column and mayor of Wittenberg, but later became chancellor at > court, issued instructions and orders to the above deputies ... 1957

626 The Wittenberg Deputies' Answer to the concerns expressed to them by D. Beyer opened to them churfürstliche concern, concerning the fair 1959

B. Of the reemergence of the marriage of priests, and Archbishop Albrecht's zeal against it; nevertheless, others have followed, and the monks have begun to leave the monasteries.

1. by Bartholomäus Bernhardt of Feldkirch, as the first priest in the > papacy, who made the beginning to enter into marriage.

627 Luther's thoughts opened against Melanchthon on the marriage of the provost at Kemberg, and report that several had already followed in it Aug. 1, 1521 1965

628 Luther's Congratulations to Gerbel for Preferring Marriage to the Unmarried Life 1965

2. How Feldkirch, after Elector Albrecht of Mainz requested that the > married priest be held responsible in Halle, defended himself against > the Elector of Saxony as well as against everyone because of his > marital status.

629: Feldkirch's defense of his marriage. 1521 1966

630 Feldkirch's petition to the Cburfürst Friedrich, in which he defends his marital status with concise reasons based on divine and secular rights. 1521 1973

3. the subsequent abandonment of the monasteries, which Luther, > through his book of monastic vows, partly caused and partly approved > of, but by no means approved of the abuses that occurred.

631 Luther's report to Spalatin on Nov. 11. 1521 how he was now willing to attack the monastic vows and deliver the young people from the hell of the celibate state 1975

632 Luther's complaint to John Lang that many monks leave the monasteries for the sake of carnal freedom 1975

633 Luther's complaint against Spalatin about this 1975

The second section of Chapter Eight.

What evil changes occurred in Luther's absence, and of the return of Luther to Wittenberg.

A. Of the so-called new prophets, who had meanwhile begun in Zwickau and had also come to Wittenberg.

Column

1. from the Wittenberg report on this matter to the Elector, and how > he behaved.

634 Melanchthon's report to the Elector Frederick about the arrival of three men of the so-called new prophets from Zwickau and about their actions and nature, from which it can be seen that they had greatly blinded Melanchthon. 27 Dec. 1521... 1976

635 Spalatin's account of how Chursachsen had spoken out in the matter of the new prophets 1977

2. from Luther's correspondence with Melanchthon and Spalatin, the > new prophets half.

636 Luther's letter to Melanchthon from Jan. 13, 1522, in which he indicates how these spirits should be tested, and at the same time aptly asserts the infant baptism rejected by them. 1978

637 Luther's reminder to Spalatin that he should work to prevent the Elector from staining his hands with the blood of the Zwickau prophets 1978

3. How Luther met with the new prophets after his return from Patmos, > and soon discovered what children of the Spirit they were.

638 Luther's report of this to Lang, in which he asserts, among other things, that he apparently encountered Satan among them.... 1978

639 Luther's report to Spalatin, how Nicolaus Storch, one of the new prophets, who did not attend the above meeting, had come to him in soldier's clothing, along with two others, and what he had given 1978

B. Of the Carlstadt riots, which mainly forced Luther to return to Wittenberg.

1. as Luther already complained in his Patmos about Carlstadt's > disagreement in doctrine, but still tolerated him in order not to give > the opponents any trouble.

640 Luther's distress, shown in his Patmos against Amsdorf, over Carlstadt's contrary doctrinal opinions, stating that although he could easily be resisted, it would give the opponents an opportunity to boast as if the Wittenbergers themselves were at odds with one another, to the great annoyance of the weak in 1979.

2. Luther's decision to return to Wittenberg.

641 Short Summarium of the First Five of the "Eight Sermons against D. Carlstadt's Innovations in Wittenberg," March 9-16, 1522, 1979.

642 Luther writes to Spalatin that he hears worse things every day, and that it is necessary for him to return to Wittenberg as soon as possible; the Elector should not be concerned about him in 1983.

XXXVI Contents of the fifteenth part of Luther's complete writings.

Section Three of Chapter Eight.

Of Luther's departure from his Patmos, his Second Coming, and his public appearance in Wittenberg.

A. How Luther announced his return to the court, but the Elector did not want to allow it. Column

643 Luther's letter to the Elector of Saxony, in which he congratulates him on God's visitation of him with this cross (the riots in Wittenberg); he should not be frightened by it, but praise and thank God; but he wants to be present soon. End of February 1522 1984

644: Instruction of Elector Frederick for Johann Oswald, bailiff in Eisenach, to request Luther not to go to Wittenberg at all, because the pope and the emperor could easily demand his extradition. End of February 1522 1985

B. How Luther nevertheless set out and on the way freely announced his return to the court, and what means the Elector took to put himself out of suspicion and blame with the Emperor and the Imperial Regiment because of Luther's return to Wittenberg.

645 Luther's letter from Borna to the Elector, written with unheard-of frankness. March 5, 1522. ... 1989

646. instruction of the Elector for D. H. Schürf to Luther: that he should write a letter to the Elector, stating his reasons for having gone back to Wittenberg and testifying that this had happened without the knowledge of the Elector, and that the letter should be written in such a way that the Elector could communicate it to several gentlemen. March 7, 1522 1994

647 D. Schurf's reply and report thereon. March 9 1522 1995

648 Luther's letter to the Elector, drawn up at the Elector's request. The 7 Mä^ 1522 1998

649th Postscript to this letter 2001

650: The Elector's second rescript to Schürf: There is something in Luther's letter that needs to be changed, which he has Spalatin indicate to him; he should persuade Luther to do so. March 11 1522 2002

651 Luther's letter to Spalatin, that the change that has taken place is not at all dear to him, but he wants to give way to the Elector's weak faith. He reports that Carlstadt is making it difficult to give in, but that Christ will force him to do so. March 13, 1522 2003

Column

652 Luther's previous letter to the Elector was moderated and amended by Spalatin at his command. March 12, 1522 2005

653 Schurf's report to the Elector, when Luther's changed form was sent, about how there was immense joy in Wittenberg over Luther's return and sermons, and how the people were already beginning to recognize the truth again. March 1522 2008

654: Prince Frederick of Saxony's letter to Duke John of Luther's return to Wittenberg with an enclosed copy of Luther's letter of apology and the request to have another copy taken and sent to von Planitz in Nuremberg so that he can show it at the Imperial Diet. [March 16, 1522.

655: Instruction of the Elector to Planitz enclosed at the same time concerning Luther's letter of apology. March 16, 1522 2010

C. How Luther, immediately after his arrival in Wittenberg, earnestly resisted the innovations of Zwilling, Carlstadt, and other mischiefs.

656. The "eight sermons against Carlstadt's innovations" delivered by Luther after his return to Wittenberg, March 9-16. St. Louis edition, vol. XX, 5 ff.

657 Luther's writing "Von beider Gestalt des Sacraments zu nehmen und anderer Neuerung. St. Louis edition, vol. XX, 62.

D. How Luther announces his return to good friends, as well as his opinion of what he thinks of Carlstadt's actions, and how he enrages him greatly by his opposition; also that he is in great danger as someone who is still under ban and imperial power.

658. Luther's writing to Nicolaus Hausmann, in which he exhorts him to stand firm against the new prophets, gives news of the evil that has broken out in Wittenberg, and indicates that he dares to control it only by means of the Word. March 17 1522 2011

659 Luther's letter to Gerbet in Strasbourg, in which he reports that he had to plunge himself into the midst of the emperor's and the pope's wrath because of the ruin that had been wrought in his sheepfold by his return to Wittenberg, but that he surrenders to the will of God. March 18, 1522 2013

660: Luther's report to Wenceslaus Link, the same Contents. March 19 1522 2015

661 Luther apologizes to Joh. Lang that he cannot come to Erfurt; there is no need to tempt God; he already has enough danger in Wittenberg, since he is under the spell of the Pope and the Emperor. 2015

662 Luther writes to D. Joh. Heß his opinion about the unrest and innovations that have taken place. March 25, 1522 2015

Contents of the fifteenth part of Luther's complete writings. XXXVII

Column

663 Luther's report to Caspar Güttel that he had offended Carlstadt by rescinding his orders, and indicates what Carlstadt's errors were. March 30, 1522 2016

Section Four of Chapter Eight.

Of Gabriel Zwilling's conversion and improvement, as well as of the hope for Carlstadt's improvement, which soon turned around.

A. Zwilling's conversion, recovery and fate, and how Luther faithfully took care of him with the Elector, but in vain.

664 Luther's Opinion on Zwilling's Change and Improvement in a Letter to Spalatin 2018

665 Luther's letter of recommendation for Zwilling to the mayor and council of Altenburg for a preacher's position. April 17, 1522 2018

666 Luther's letter to Zwilling that he should accept the Altenburg profession. April 17, 1522 2019 667th Luther's Letter of Intercession to the Elector

667 Frederick for Gabriel Zwilling, he wanted to let him come to the request of the council and the congregation of Altenburg to preach there, although the lords of the rule opposed it. May 8, 1522 2020

668 Luther's other letter to the mayor and council of Altenburg, in which he testifies to his joy that Zwilling pleases them, and lives in hope that the Elector will allow the request made on his behalf to take place. May 8, 1522 2023

669 Luther sends to Spalatin the petition

of Altenburg that Gabriel Zwilling be left to them, and himself adds > the request that the Elector not take the same away from there and > expel him 2024

670 Luther's letter of exhortation to Zwilling, He should not boast of what he will suffer and do for the word of God, but rather walk in the fear of God and despair of his ability, let Christ do everything alone; moreover, abstain from all innovations, turn his congregation away from external things and ceremonies through the word, and lead them primarily on faith and love. May 8, 1522 2024

671. Luther's letter to Zwilling, in which he admonished him to wait calmly to see whether or not he would retain his office. May 27, 1522 2025.

672 Luther's answer to Zwilling when he told him about the that he would have had to leave Altenburg, and the Elector would have put another in his place 2026

673 Luther testifies to his displeasure with Spalatin, that Zwilling had been expelled, and reports that he had received very good praise from the people of Altenburg. 2026

B. How Luther tried to appease the angry Carlstadt in kindness and to bring him to better thoughts, which also went quite well, and seemed to have renewed the friendship with Luther, therefore Luther carried him again with great patience. Column

674 Luther's report to Spalatin, how he had asked Carlstadt on Easter Monday 1522 to stop writing against him, otherwise he would have to oppose him against his will, which he did not want to do because of the papists. From this, Carlstadt presumed highly that he would not consider a pen against him, although the Rector already had some printed sheets in his hands, who worked together with the Senate to have Carlstadt take the book back again 2027.

675 Luther's report to Spalatin that he had written to Carlstadt about a meeting and settlement with him. Dec. 29, 1524. 2027

676 Luther's report to Wenceslaus Link on the April 8, 1523, that he would come to Link's wedding along with others, but Carlstadt was not at home 2027

C. How Carlstadt broke with Luther again in the beginning of 1524, had writings printed against him, and escaped to Orlamünde, cunningly drove out the priest there, took his office and income, and in addition sought to justify himself to the Elector by very impudent and presumptuous writings.

677 Luther's steeling of the changes and incidents with Carlstadt together with his thoughts about it 2027

678 Luther's report to Spalatin that Carlstadt, after his own fashion, had not yet ceased to make trouble, but intended to have eighteen tracts printed against him, and had already made a start on some of them. 2028

679 Luther's thoughts to Spalatin about Carlstadt's departure from Wittenberg, together with a heartfelt wish that God would not give him there in a wrong way, and an exhortation to Spalatin to still pray for him; Luther, however, is concerned that he will not desist from hastening towards his downfall 2028

D. How Luther had to travel to Jena on the prince's orders and warn the people there against the false spirits, which offended Carlstadt and led to a disputation with Luther.

680 The so-called Acta Jenensia or Martin Reinhard's, preacher at Jena, report of the action between D. Luther and D. Carlstadt, which took place at Jena on Aug. 22, 1524; printed at the end of September 2028

681. Luther's letter to Spalatin, in which he judged about the Acta, that they are quite unfaithful

XXXVIII Contents of the fifteenth part of Luther's complete writings.

Column

and lies and truth are mixed together. Oct. 3, 1524 2036

682 Luther's letter to Amsdorf, the same content as the previous one, reporting that Carlstadt had sent a letter to the Orla- münder, with a strange signature, and that the preacher Reinhard had received orders to leave Jena 2037.

E. How Luther traveled from Jena also to Kahla and Orlamünde, and what repulsions he encountered in both places.

683 Letter from the council and congregation of Orlamünde to Luther, in which they complain that he publicly declared them heretics and false spirits in the pulpit and ask him to come to them so that they can give him an account of their faith. Aug 16 1524 2037

684: Luther's Action with the Council and Community of Orlamünde. Aug. 24, 1524 2039

685] Mathesius' account of how Luther traveled to Kahla and preached a sermon there, and what he encountered in the process. [Aug. 23, 1524. 2044

F. How Carlstadt finally had to vacate the land by order of the Elector and Duke John, against which the intercession of Orlamünde did not help.

686 Luther's report to Spalatin on how Carlstadt, after his departure, wrote two letters to Orlamünde, one to the men, the other to the women, for the reading of which the people were called together by the bells 2045.

G. How Carlstadt then went to Strasbourg and further to Basel, and Luther, when he had warned the Strasbourg people against Carlstadt, began to publicly blaspheme through writings, and also vehemently denied the true presence of Christ in the Lord's Supper.

687 Luther's letter to Gerbet in Strasbourg to comfort him and others about the Carlstadt trades. Oct. 22, 1524 2045

688 Luther's letter of warning to the Christians of Strasbourg to beware of Carlstadt's swarms.

rei to be well provided for. ^15 Dec. 1524.^ 2047

689. the Strasbourg letters and reports to Luther about Carlstadt.

a. Letter of the jurist Gerbel to Luther from Carlstadt's nobles > against the Lord's Supper and baptism. Nov. 22, 1524 2053 > > b. The Strasbourg Lutheran preachers Capito, Zell, Hedio, Auhießer, > Schwarz, Firn and Bucer letter to Luther. 23 Nov. 1524 2055

690 Carlstadt's Tractate, in which he vehemently denied the true presence of Christ in Holy Communion, and made Luther as black as possible 2065

Section Five of Chapter Eight.

Of the renewed hope for Larlstadt's change and settlement with Luther, for which the latter again offered his hand, and not only pleaded for him with Elector Frederick, but also, after his death, obtained permission from the new Elector John for him to come to Saxony again, and again made every effort to bring Carlstadt back on the right path, who, however, after a friendship that had lasted for a while, was unresponsive and remained obdurate, secretly exchanged letters with the insane spirits, and then escaped from Saxony forever.

A. What an effort Luther made while Frederick the Wise was still alive to bring Carlstadt back into the country, but the court shot this down. Column

691 Luther's report to Spalatin of Dec. 29. 1524 that he had written to Carlstadt, and hoped to have a meeting with him and make peace 2066

692. Luther's letter to Spalatin that he had been

Carlstadt, and he sends this answer along, asking Spalatin to arrange > for Carlstadt's safe conduct with the Elector in order to hold an > interview with him. March 4, 1525 2066

693 Luther's report to Spalatin on how he liked the Elector's negative answer, which he wanted to send to Carlstadt2067.

B. How Carlstadt after the death of Elector Frederick, fearing to be killed as a co-instigator of the peasant revolt, again sought help from Luther; he compassionately hid Carlstadt in his house for more than eight weeks, induced him to recant through printed writings, trusted him even this time, and obtained permission from Elector John for his return to Saxony.

694 Luther's letter to all Christians as a preface to Carlstadt's booklet, in which he apologizes for the riot. Probably late June or early July 1525 2068

695 Luther's preface to "Carlstadt's Declaration, How He Respects and Wants His Doctrine of the Reverend Sacrament and Others Respected. Probably still in July 1525 2071

696 Luther with Prince John for Carlstadt on Nov. 22, 1526, that he be allowed to live in Kemberg, because he could not stay in the villages around Wittenberg because of the malice of the peasants, and the provost in Kemberg could supervise him better 2073

Contents of the fifteenth part of Luther's complete writings. XXXIX

C. Of Carlstadt's renewed inconsistency, new false tricks against Luther, stubborn insistence on his error, secret correspondence with Krautwald and Schwenkfeld against Luther and the Wittenbergers, and his secret escape from Saxony. Column

697 Luther's report to Melanchthon that Carlstadt had already been absent from the place assigned to him for several weeks and was perhaps looking for his nest elsewhere, adding that he should always move there because he could not be brought back to his rightful place by any kind of good deed .2073

698 Luther's report to Brenz on how Carlstadt, who until now had been carried in the fold, as it were, in the hope that he would get back on the right path, had become more and more hardened day by day, and how he still held to his opinion of the Lord's Supper. 2074

699: "Luther's Answer and Refutation of Some Erroneous Arguments, Which D. Carlstadt Led Against Him to Defend and Preserve His False Opinion of the Holy Sacraments. End of November 1527, St. Louis edition, vol. XX, 324.

700 Carlstadt's letter to the Silesians Krautwald and Schwenkfeld, in which he badly criticizes Luther's great confession of the Lord's Supper, also complains about his poverty and the poor mercy of the Wittenbergers, although they see and know that he must sell everything, and also reports that he has written a booklet about Lutheran disunity and wants to write another about their (the Sacramentarians') unity. May 17 1528 2074

701 Carlstadt's letter to Chancellor Brück, in which he accuses Luther and defends his false opinion and error about the Sacrament. Aug. 12, 1528 2076

702 Luther's report to Chancellor Brück, in which he apologizes against Carlstadt's display and at the same time warns against him. Sept. 24. 1528 2089

Section Six of Chapter Eight.

From other, partly after Tarlstadt's evil example, arisen ravings, errors, impetuous preachers and similar annoyances, against all of which Luther bravely Resisted.

A. Of the impetuous preacher at Oelsnitz and" others who had spread > erroneous teachings.

703 Luther's testimony of his annoyance at such preachers who cause trouble with uncouth words and manners 2092

704 Luther expresses his displeasure against Spalatin that the Weimar court preacher

Column

Wolfgang Stein had married an old woman for the sake of mammon, which > was a disgrace to the Gospel 2092

705 Luther's letter to the council of Oelsnitz on account of their impetuous preacher, in which he asks that the people be turned away from him and that the mob be prevented from using violence. Dec. 4, 1523 2092

706 Luther's letter to Michael von der Straßen concerning the preacher at Oelsnitz, Wolfgang Crusius, who, in very harsh words, rejected confession and absolution, as well as papal law and the Mass without Communion. 16 Oct. 1523 2094

707 Luther's letter to Elector John of Saxony concerning Hans Mohr, a soldier at Coburg, who had denied the presence of the body and blood of Christ in the Lord's Supper. Jan. 16, 1528 2095

708 Luther's letter to Michael von der Straßen against the rebellious preacher at Oelsnitz.

Dec. 5, 1523 2096

B. How D. Strauß at Eisenach and Wolfgang Stein at Weimar wanted to abolish imperial and papal law and reintroduce the Mosaic laws.

709 Luther's objection, written at the request of Duke John Frederick on June 18, 1524, to the controversy raised by Jakob Strauss as to whether one should judge according to the laws of Moses or those of the Emperor 2097.

710 Duke John Frederick's Answer to Luther about this Concern 2097

The ninth chapter.

Two imperial congresses held at Nuremberg in the years 1522 to 1524, and the consequences of the latter in particular.

First Section.

Of the former Imperial Diet at Nuremberg, which began in the fall of 1522 and continued until March 6, 1523.

A. From the imperial tender of this Imperial Diet.

711 Emperor Carl V's invitation to the Imperial Diet in Nuremberg. Feb. 12, 1522 2098

B. What the Emperor has sent to the Imperial Estates and to the Pope at their request concerning the Annals.

712 Emperor Carl V's answer to Count Palatine Frederick, Imperial Majesty's governor, and the estates assembled at the Imperial Diet in Nuremberg, concerning the Annals. 1522 2101

XL Contents of the fifteenth part of Luther's complete writings.

Column

713 Emperor Carl V writes to Pope Hadrian VI, informing him of the request of the Imperial Estates. Oct. 31.

1522 2102

714 The same document in another translation 2105

C. Again Pope Chursachsen tried to make fearful by sending hard brevia, but the Elector did not turn to it, but showed his displeasure about it.

715 Pope Hadrian VI's breve exhorting Elector Frederick to help protect the dignity of the apostolic see and the tranquil state of Christendom at the Imperial Diet in Nuremberg. 5 Oct. 1522 ... 2108

716 Pope Hadrian VI's extremely punitive breve to Elector Frederick of Saxony, in which he expresses his ingratitude to the Elector, that the Princely House of Saxony has to thank Pope Gregory V for the electorship, bitterly reviles Luther and the Elector, and exhorts the Elector to repentance and return, if he does not want to receive both swords, the papal and the imperial. 1523 2110

717: The Elector Frederick of Saxony's response to this decree. 1523 2124

D. What the pope, through his envoy to the Diet, Franciscus Chieregati, had given to the imperial estates on account of Luther for reprimands, against which they in turn handed over to him the complaints of the German nation.

718 Pope Hadrian VI's instruction for his legate at the Imperial Diet in Nuremberg, in which the papal confession of the miserable decay of the Church and the supreme necessity of a Reformation is especially noteworthy. 1522 2125

719 Pope Hadrian VI's Breve to the Estates of the Holy Roman Empire Assembled at Nuremberg. Nov. 25, 1522. 2132

The Imperial Estates' answer to the above papal request, in which Archduke Ferdinand as governor and the Imperial Estates thank the pope for the promise that he will keep the treaties, but at the same time ask the pope to diligently reform the complaints and abuses that they have handed over in specific points, otherwise there will be no peace and harmony. Feb. 5, 1523 2138

721: Luther's Pleasure with Spalatin over the Answer Given by the Estates of the Empire to the Papal Envoy 2146

722 The secular imperial estates' gravamen, or grievances they have against the See of Rome and other ecclesiastical estates, which are handed over to the papal orator at the Imperial Diet in Nuremberg. 1523 2146

723 The papal legate Chieregati's reply, in which he rebukes the estates, but singles out the pope immensely, insists on the execution of the Worms edict, and accuses the estates of hemming in God's cause. 7 feb 1523 2183

E. From the Elector of Saxony, on Planitzen's advice to Luther, a reminder to moderate his violent writing.

724 Luther's response and offer to the Elector of Saxony's request that he refrain from harsh writing. May 29, 1523 2187

F. Of the futile proposals made at this Diet to settle Luther's case amicably.

725 Proposal to settle Luther's case amicably that came to light in July 1523 2191

726 The same according to Aurifaber's story 2192

G. Of the decree of the imperial regiment at Nuremberg (1522), and how Chursachsen and Luther behaved in it, also of the imperial diet of 1523.

727 The imperial regiment at Nuremberg issued a resolution ordering all bishops to investigate and punish priests who have changed anything in the mass or other church customs, as well as monks who have left the church and those who have entered into matrimony. 20 Jan. 1522 2194

728 Duke George's decree against Luther that monks and priests who adhere to Luther's cause and those who receive Holy Communion in both forms are to be imprisoned, and that the students are to be recalled from the universities where the new doctrine is being taught. 10 Feb.

1522 2196

729. Mandate of Duke Henry of Brunswick, the Younger, against Luther. Jan 12, 1522 2199

730: Count Palatine Philip, Bishop of Freising and Naumburg, Mandate against Luther. 24 feb 1522 2200

731 Roman Imperial Majesty's mandate in Doctor Martin Luther's matters, together with the exhortation to do so every Sunday against the Turks in the pulpit. March 6, 1523 2201

732: The Electors Frederick and John, brothers, Dukes of Saxony, order to the von Einsiedels at Kohren concerning the imperial mandate issued at the Imperial Diet at Nuremberg in Luther's matter, as well as the exhortation to be made in the pulpit every Sunday against the Turks. May 25 1523 2207

733 Luther's letter to the governor and the imperial regiment, issued "against the transporters and counterfeiters of the imperial mandate. Shortly before July II, 1523 2208

Contents of the fifteenth part of Luther's complete writings. XLI

. Column

734. farewell of the Diet of Nuremberg, the

May 8 1522 2215

735: The Saxon envoy, Philipp von Feilitzsch, protests against the draft of the Nuremberg Diet of 1523 regarding the printing and writing of the Gospel and the Word of God. 11 Feb. 1523 2223

H. The Breve of Pope Hadrian VI sent from Nuremberg to the Council of Bamberg against Luther around this time, and how Luther answers for it.

736 Pope Hadrian VI's Breve to the Council of Bamberg against M. Luther, Nov. 30. 1522, Germanized by Luther himself, with his glosses, follow-up speech and reply. 1523 2223

737. Two letters from Hans von der Planitz to the Elector Frederick of Saxony, concerning the action at the Imperial Diet in Nuremberg, dated Dec. 27, 1522, and Jan. 8, 1522.

1523 2232

Chapter Nine, Section Two.

The new Imperial Diet at Nuremberg, which was to begin on December 11, 1523, was attended by the Elector of Saxony at the beginning of December, but was not opened until January 14, 1524.

A. From the Campeggio's Attachment at Chursachsen.

738 Breve of Pope Clement VII to the Electorate of Saxony, Dec. 7, 1523, in which he reminds the Elector to behave as befits his house. 2236

739 A somewhat more extensive breve of 15 Jan. 1524 2238

740 Letter from Campeggio to the Elector Frederick of Saxony. 29 Feb. 1524 2239

B. About the passing of this Diet, and how the making of it met with great opposition, as well as about other acts that took place at this Diet.

741. farewell of the Diet of Nuremberg, Apr. 18. 1524... 2243

742: Protestation of the Electors and Princes of Saxony and of the Counts and Lords against the Imperial Decree at Nuremberg. April 20, 1524 2260

C. How enraged the emperor was by the papists' decision to leave, and by the letter of complaint and very sharp edict he sent to the estates.

743 Action on the Roman Catholic religion at a convention in Regensburg by the imperial governor and several Catholic estates. July 6, 1524 2263

Column

744: The imperial edict against the Nuremberg agreement with the estates of the empire. Burgos, July 15, 1524 2268

745 Ebner's and Nützel's letter to Chursachsen, in which they send the Elector a copy of this mandate received through a good friend in Esslingen, along with other news. Sept. 23, 1524... 2271

746 The Elector's answer to this, in which he indicates that in the copy of the mandate sent to him by the imperial regiment, several alarming and threatening words of the Emperor have been omitted. Oct. 3, 1524. 2273

747 "Two imperial discordant and repugnant commandments concerning Luther," with Luther's preface and postscript. After April 1524 2274

Section Three of Chapter Nine.

The first of these was the Regensburg Arivatconvent of the papally-minded princes, bishops and estates, which took place soon after these two imperial congresses, and the constitution drawn up there.

748 The papal nuncio in Germany, Campegius, as well as King Ferdinand and most of the Catholic ecclesiastical and secular princes of the Roman Empire, issued a constitution concerning the reformation of the abuses committed by the clergy in Germany. July 7, 1524 2296

Section Four of Chapter Nine.

About the death of Pope Hadrian VI at Nuremberg between the two above-mentioned imperial congresses, after he had canonized Bishop Benno of Meissen a quarter of a year before, against which action Luther had printed a document, and what qualities this Pope had.

749 Pabst Hadrian VI's Bull of the Canonization of St. Benno, then Bishop of Meissen. Rome, May 31, 1523.... 2310

750 Luther's writing "against the new idol and old devil, who is to be exalted in Meissen". Late April or early May 1524.... 2323

751 A letter from Battus Parmensis to Hieronymus Saulius, in which Hadrian is accused not only of atrocious avarice, but also of shameful and sodomitic fornication. 13 Jan. 1524 2340

752 Speech by Conrad Vegerius on the death of Hadrian VI in the presence of the Cardinals in Rome in 1523 2345

Section Five of Chapter Nine.

From the, according to all suspicion, at Duke George's instigation, to follow the order of the Imperial Regiment at Nuremberg on January 20.

XLII Contents of the fifteenth part arranged in chronological order.

1522 publicirten Beschluss (siehe oben das 727. Document.), von den Bischöfen zu Merseburg und Meißen vorgenommenen Visitation in den churfürstlichen Landen.

A. About the visitation of Bishop Adolph at Merseburg, but especially about the dispute between this bishop and the parish priests at Schönbach And Book. Column

753 Two letters from Johann Stumpf, pastor of Schönbach, to Adolph, bishop of Merseburg, dated 1522, in which he proves that it is not heresy to serve Holy Communion in two different forms, and further requests the bishop's protection against his enemies and a safe conduct. 2354

754 Answer given by the pastors of Schönbach and Buch to the castle of Colditz. After 25 Aug. 1523 2356

755 Citation of the Bishop of Merseburg to Johann Stumpf, pastor of Schönbach. 20 Jan. 1523 2357

Column

756. act of the bishop of Merseburg with the parish priests of Schönbach and Buch.

Aug. 25, 1523 2360

B. From the visitation of the Bishop of Meissen, Johann von Schleinitz.

757 Letter of the Elector Frederick of Saxony to this bishop concerning the three parish priests of Lochau, Schmiedeberg and Düben, which the bishop wanted to have delivered, but which the Elector refuses. 1522 .. 2367

758 Bishop John of Meissen's mandate to his parish priests and clergy concerning religion. May 6, 1522 2370

759 Des M. Andreas Carlstadt, Phil. Melanchthon and Joh. Agricola application to the Bishop of Meissen for Jakob Seidler, a priest imprisoned because of his marriage and Luther's teachings. July 18, 1521. 2371

Appendix.

130 Letters of Luther. See the list of Luther's letters contained in this volume, arranged in chronological order 2374.

The documents and letters contained in this fifteenth volume, which are marked with a date, are arranged in chronological order.

1517. No.

1517 or earlier. The Archbishop of Mainz's Summary Instruction for the Indulgence Sub-Commissioners 72

Oct. 1 Maximilian I's call for an Imperial Diet in Augsburg 164

Oct. 31 Luther's letter to Albrecht of Mainz 114

Beginning of Nov. Luther's letter to Spalatin. Annex No. 11.

Nov. 11 Luther's letter to Lang 115

Jan. 23. Leo'sX. letter to Gabriel Venetus 143

Feb. 3 Leo's X. Letter to Gabriel Venetus 144

Feb. 6 Luther's letter to Jerome Scultetus 128

Feb. 15: Luther's letter to Spalatin. Annex No. 4.

Feb. 22: Luther's letter to Spalatin. Annex No. 10.

March 21: Luther's letter to Lang. Annex No. 3.

March 24: Luther's letter to Egranus. Annex No. 42.

End of March. Luther's letter to Spalatin. Annex No. 1.

April 15 Luther's letter to Spalatin 134

April 19 Luther's letter to Spalatin 135

May 1 Count Palatine Wolfgang's letter to the Elector 141

May 5 Instruction for Cajetan on his journey to Germany 174

May 9 Luther's letter to Trutfetter 131

May 14 Carlstadt's letter to Spalatin 351

May 18. Luther's letter to Spalatin Annex. no. 7.

No.

May 28. Eck's letter to Carlstadt 352

May 30 Luther's letter to Staupitz 132

May 30 Luther's letter to Leo X 127

June 11 Carlstadt's letter to Eck 353

June 14 Carlstadt's letter to Spalatin 354

July 2 Maximilian I's order to keep the Concordats 167

July 10. Luther's letter to Link Annex. no. 2.

Aug. 5 Maximilian's letter to Leo X in Luther's matter 153

Aug. 8 Luther's letter to Spalatin 147

Aug. 21 Luther's letter to Spalatin 148

Aug. 23. Leo's X. Breve to Cajetan on how to should behave against Luther 176

Aug. 23 Leo's X. Request to the Elector that Luther be extradited 179

Aug. 25 Vicar General Venetus orders Luthern to be held prisoner, shackled 158b

Sept. 1 Luther's Letter to Staupitz. Annex No. 8.

Sept. 2 Luther's Letter to Spalatin. Annex No. 9.

Sept. 7 Staupitz's letter to Spalatin. 185

Sept. 10. Miltitz's letter to Spalatin. 248

Sept. 14: Staupitz's letter to Luther. Annex. No. 15b.

Sept. 16, Luther's letter to Lang. Annex. No. 15a.

Sept. 25 The university's letter of intercession for Luther to Leo X 151

Sept. 25 University letter to Carl von Miltitz . 152

Contents of the fifteenth part arranged in chronological order. XLIII

1518 No.

End of Sept. Luther's conversation with Joh. Kestner on the trip to Augsburg 188

Oct. 10. Luther's letter to Spalatin. Annex No. 16.

Oct. 11 Luther's letter to Melanchthon 189

Oct. 11. of the papal vice chancellor Julius von Medici letter to Pfeffinger 252

Oct. 12. Spalatin's report of Luther's first interrogation by Cajetan.. 196

Oct. 13 Spalatin's report of the second interrogation Luther with Cajetan 197

Oct. 13 Luther's protestation in the second interrogation at Cajetan 200

Oct. 14 Luther's letter to Carlstadt 199

Oct. 14 Luther's letter to Cajetan 203

Oct. 14: Luther's letter to Spalatin. Annex. No. 17.

Oct. 15. D. Rühel's Report on the Third Interrogation 202

Oct. 15: Pabst's instruction for Miltitz concerning the golden rose 249

Oct. 16 Luther's appeal from Cajetan to the Pabst 212

Oct. 17 Luther's letter to Cajetan 209

Oct. 18 Luther's letter to Cajetan 210

Oct. 18 Adelmann's letter to Spalatin 215

Oct. 20 The Cardinal de Medici's letter to Spalatin 254

Oct. 24 Papal Breve of the Virtue of the Golden Rose 311

Oct. 24. papal breve to the bishop, who is the Mass stops at the handing over of the rose 312

Oct. 24 Papal Breve to the Elector Friedrich 250

Oct. 24 Papal breve to Pfeffinger 251

Oct. 24 Papal breve to Spalatin 253

Oct. 24 Papal breve to the canon Do. nat Large 255

Oct. 24 Papal Breve to the Captain and the Councilors of Wittenberg 256

Oct. 25 Cajetan's letter to the Elector about Luther's behavior at Augsburg 237

Oct. 31: Luther's letter to Spalatin. Annex. No. 14.

Early Nov. Luther's gloss on Leo's X. Breve to Cajetan (No. 176) 177

Nov. 9 Leo X's new Decretals on Indulgences 234

Nov. 12: Luther's letter to Spalatin. Annex No. 19.

Nov. 15 Luther's letter to Eck 359

Nov. 19: Luther's Letter to Prince Frederick 238

Nov. 19: Luther's letter to Spalatin. Annex No. 18.

Nov. 19 Letter from Elector Friedrich to Pfeffinger 247

Nov. 23 The University's Letter of Intercession for Luther to the Elector 263

Nov. 25: Luther's letter to Spalatin. Annex No. 22.

Nov. 28 Luther's appeal from the pope to a general Concilium. 243

Beginning of Dec. Luther's Preface to the Acta Augustana 224

Dec. 2. Luther's letter to Spalatin 270

Dec. 8: The Elector's reply to Cajetan (to No. 237) 241

Dec. 9: Luther's letter to Spalatin. Annex. No. 26.

Dec. 11: Luther's letter to Link. Annex. No. 24.

Dec. 13: Luther's letter to Staupitz. Annex No. 23.

Dec. 20: Luther's letter to Spalatin. Annex. No. 25.

Dec. 22 Albert de Mironibu's letter to Spalatin 258

Dec. 26 Miltitzen's letter to Spalatin 260

1518 No.

Dec. 31 Tetzel's letter to Miltitz 289

No date. 1510 and 1518. Complaints of the German Nation to the Emperor 165

No date. 1518: The Bishop of Liège asks the Diet of Augsburg to put an end to the abuses of the Roman court. 166

No date. 1517 and 1518. Proposals of a Commission on the war against the Turks 171

No date. 1518. Reply of the German princes to Cajetan about the Turkish War 170.

No date. 1518. Reichstag-Abfchied zu Augsburg..... 172

No date. 1518 Spalatin's letter to the imperial minister Hans Renner 183

Jan. 3 Provincial Rabe's letter of intercession for Tetzel to Miltitz 293

Jan. 4 or 5 Luther's report for Miltitz 276

Jan. 5 or 6 Luther's letter to the Elector 279

Jan. 6 or 7 Luther's letter to the Elector 280

Jan. 9. Des Mosellanus letter to Erasmus 375

Before Jan. 11 Concerns of the Electoral Councils because of letter of the Elector to the Pope 285

Before Jan. 11, draft of a letter from the Elector to the Pope 286

Jan. 11: The Elector's letter to Miltitz, he will not write to the pope 288

About Jan. 11 Miltitzen's concerns to the Elector 277

Around Jan. 11 Spalatin's counter-objections 278

Jan. 12 Letter from the Elector to Fabian von Feilitzsch 287

Jan. 14: Luther's letter to Spalatin. Annex No. 5.

Jan. 19. Luther's letter to Spalatin. 284

Jan. 19 or later. Luther's Letter to the Elector 536

Jan. 22 Miltitzen's report to Pfeffinger about Tetzel's Interrogation 290

Jan. 31 Letter from the Bishop of Merseburg to the theologians of Leipzig 371

Late Jan. or early Feb. Luther's letter to Carlstadt. 361

Feb. 2: Luther's letter to Egranus. Annex No. 30.

Feb. 3: Luther's letter to Lang. Annex. No. 43.

Feb. 5 Miltitzen's letter to Chursachsen 294

Feb. 12: Luther's letter to Spalatin. Annex No. 6.

Feb. 14 Frobenius' letter to Luther 425

Feb. 18 Capito's letter to Luther 272

Feb. 19 University of Leipzig letter to Luther 367

Feb. 19 Eck's letter to Luther 372

Feb. 20: Luther's letter to Staupitz. Annex No. 31.

After Feb. 24, Luther's letter to Spalatin 365

After Feb. 24 Luther's letter to Spalatin 366

Prob. End of Feb. Luther's letter to Leo X. 283 Prob. End of Feb. Luther's instruction on several Article 2c. 281

March 4: Prince Frederick's answer to Miltitz (to No. 294) ... 295

March 5: Luther's letter to Spalatin. Annex. No.32.

March 13 Luther's letter to the Elector Frederick 296

March 14: Eck's apology against Luther 362

March 20 Miltitzen's letter to the Elector (on No. 295) 335

XLIVContents of the fifteenth part arranged in chronological order.

1519No .

April 2 Letter from the Elector of Trier to Miltitz 297

April 2 Supplement to the Elector of Trier's letter to Miltitz 298

April 13: Luther's letter to Lang. Annex. No. 44.

April 26 Carlstadt's letter against Eck 364

April 30 Leo's X. Breve to the Swiss Cantons 67

May 3 Miltitzen's letter to Luther 299

April 3 Miltitzen's letter to Prince Frederick 304

April 3 Miltitzen's letter to Spalatin 306

April 5 Cajetan's letter to the Elector concerning the golden rose 303

May 10 Letter from the Elector of Trier to Chursachsen 306

May 11 Miltitz reports the arrival of the golden rose to the Elector 308

May 16: Luther's letter to Spalatin. Annex No. 33.

May 16: Luther's letter to Lang. Annex No. 34.

May 16 Luther's Disputation and Apology against Eck 363

May 17 Luther's letter to Miltitz 302

June 2 Reply of Elector Frederick to

Churtrier's letter (No. 306) 307

June 3 Leo X confirms the election of Gabr. Venetus as Augustinian General 145

June 6: Luther's letter to Lang. Annex No.45.

June 8 Letter from Elector Frederick to Cajetan 309

June 27 Des Mosellanus speech at the opening of the Leipzig Disputation 376

June 27 to July 15 The Leipzig Disputation itself 377

July 1. Eck's description of the disputation for two professors in Ingolstadt 396

July 15: M. Joh. Lange's speech at the close of the Disputation 379

July 16 Poduschka's letter to Luther 422

17 Rosdalowsky's Letter to Luther 423

July 20 Luther's letter to Spalatin 381

July 21 Melanchthon's report to Oecolampad on the disputation 394

July 22: Eck's letter to the Elector concerning the disputation 413

July 24 The Elector's answer to this 414

July 24 Eck's report on the disputation to Hoogstraten 395

July 25 Eck's protective letter against Melanchthon 406

July 31 Joh. Cellarius describes the disputation for Capito 397

July 31 Carlstadt's letter of responsibility against the Elector against Eck 415

Perhaps still in July. Melanchthon's defense against Eck 407

Aug. 1. Amsdorf's letter to Spalatin about the Disputation 386

Aug. 3 Des Mosellanus letter to Pirkheimer about the disputation 390

Aug. 13: Des Joh. Rubeus reviling description of the disputation 398

Aug. 15 Luther's letter to Spalatin 380

Aug. 18. Luther's letter to Spalatin Annex no. 54.

Aug. 18. Carlstadt's and Luther's Responsibility letter to the Elector against Eck 416

Aug. 18 Carlstadt's and Luther's cover letter to the previous 417

Aug. 30 Condemnation of Luther's teachings by the Faculty of Cologne 421a

1519No .

Sept. 3. Luther's letter to Lang. Annex no. 35.

Sept. 16 The Elector's authority to his councilors to receive the golden rose 313

Sept. 26 Miltitz seeks from the Elector for the

Colloquium on Liebenwerda after 316

Sept. 26 Miltitz invites Luthern to 316

Sept. 30 The Elector tells Spalatin that it is approved 318

Early Oct. Luther to Spalatin. Annex No. 51.

Oct. 1 Luther's Letter to the Elector Frederick 319

Oct. 3. Luther's letter to Staupitz Annex no. 36.

Oct. 10(?). Luther's letter to Spalatin 320

Oct. 10: Miltitzen's letter to the Elector Friedrich 321

Oct. 12: The Elector's answer to Miltitz 323

Oct. 13. Luther's letter to Spalatin. Anh.No.37.

Oct. 14 Miltitzen's reply to the Elector (to No. 323.) 324

Oct. 15: Luther's letter to Spalatin. Annex No. 50.

Oct. 15 Luther's letter to the Elector 325

Oct. 15(?). Luther's letter to Spalatin. Annex No. 48.

Oct. 16: Luther's letter to Lang. Annex No. 49.

Oct. 17: The Elector's answer to Miltitz 326

Oct. 25: Letter from the Elector to Churtrier 327

Ans. Nov. Luther's letter to Eck about the expurgatio 383

Nov. 1: Luther's letter to Spalatin. Annex No. 46.

Nov. 7: Luther's letter to Spalatin. Annex No. 47.

Nov. 7 Condemnation of Luther's teaching by the theologians at Louvain 421b

Nov. 8 Eck's reply to No. 416 419

Dec. 3: Luther's letter to Spalatin. Annex No. 53.

Dec. 4 Cardinal Adrian's letter to the theologians at Louvain 421c

Dec. 6 Des Mosellanus Description of the Leipzig Disputation 391

Dec. 8 Miltitzen's letter to the Elector Frederick 328

Dec. 11 Concerns about what should be done with Miltitz at Torgau 331

Dec. Oecolampad's "Reply of the Unlearned Lutheran Canons" 2c 408

Jan. 19 Miltitzen's letter to Elector Frederick 332

Jan. 20 and Feb. 20. Two letters from Hutten to Melanchthon 491

Feb. 4 Luther's letter to the bishop of Merseburg 431

Feb. 4 Luther's letter to the archbishop of Mainz 429

Luther's letter to Spalatin. Annex No. 65.

Feb. 19 Miltitzen's letter to the Elector 333

Feb. 21 The Elector's answer to Miltitz 334

Feb. 25 Bishop of Merseburg's reply to Luther (on No. 431) 432

Feb. 26 Archbishop of Mainz's reply to Luther (on No. 429) 430

Feb. 27: Luther's letter to Spalatin. Annex No. 52.

March 3 D. Joh. Botzheim's letter to Luther 426

March 21. Luther's letter to Lang Annex. no. 56.

March 25: Luther's letter to Spalatin. Annex No. 29.

March 26 Luther's Response to Condemnation his teaching to lions 421d

Contents of the fifteenth part arranged in chronological order. XLV

1520 No.

April 16: Luther's letter to Spalatin. Annex No. 12.

May 3 Eck's letter to Joh. Fabri 436

May 5: Luther's letter to Spalatin. Annex No. 38.

May 13: Luther's letter to Spalatin. Annex No. 63.

June 4 Hütten offers Luther his assistance 490

June 6 Leo's X. Creditiv for Caraccioli to Chursachsen 481

June 11 Des von Schaumburg letter to Luther 489

June 16. Leo's X. Bull of Excommunication against Luther444

June 23 Hedio's letter to Luther 427

July 3 Letter from Urban of Serralonga to the Elector 195

July 8 Letter of Leo X to the Elector with the Bull of Excommunication 439

July 9 Luther's letter to Spalatin 440

July 10: Luther's letter to Spalatin. Annex No. 62.

July 10: The Elector Frederick's reply to the Cardinal St. Georgii, Raphael 155

July 17 Leo's X. Creditiv for Aleander and Eck 482

July 20. Luther's letter to LinkAnh . No. 64.

Aug. 18 Luther's letter to Lang 498

Aug. 19 Miltitzen's letter to the Elector 336

Aug. 23: The Elector's answer to this- 337

Aug. 23: Luther's letter to Spalatin. Annex No.57.

Aug. 29 Miltitzen's letter to Luther 339

30 Luther's letter to Carl V 428

End of August. Luther's Protestation and Inheritance 2c 433

Sept. 1. letter from the Elector to Val. Teutleben in Rome 438

Sept. 1. Luther's letter to Spalatin. Annex No. 39.

Oct. 1. Eck's letter to the official at Zeitz 462

Oct. 3. Luther's letter to Spalatin. Annex No. 40.

Oct. 3 Miltitzen's letter to the Elector 340

Oct. 3. An excerpt from this letter 452

Oct. 3 Eck sends the bull to the University of Wittenberg 456

Oct. 6 Eck sends the bull to Duke John of Saxony 459

Oct. 11. Luther's letter to Spalatin. Annex No.41.

Oct. 12. Luther's letter to Spalatin. 345

Oct. 13: Preceptor Reißenbusch's letter to Fab. von Feilitzsch 347

After Oct. 13, Luther's letter to Leo X. 346

Oct. 14: Miltitzen's letter to the Elector 348

Mid-Oct. Luther's writing "von den neuen Eckischen Bullen und Lügen" 443

Oct. 20 Letter from the Bishops' Council at Zeitz to the Electoral Council 463

Oct. 22: The Electoral Council's response 464

Oct. 22: Letter from the Electoral Councils to the University in Wittenberg 465

Oct. 22 Veit Warbeck's letter to Duke Johann Friedrich 458

Oct. 23: The learned councilors at Wittenberg reply to Duke Johann 460

Oct. 24: The bishop of Eichstädt orders the publication of the bull. 475

Oct. 26 The University of Wittenberg's answer to the Electoral Councils 466

Beginning of Nov. Luther's writing "against the bull of the end Christian" 446

Nov. 2 A reservation given to the Elector of Mainz before the Diet of Worms 534

1520 No.

Nov. 3 Sickingen's letter to Luther 492

Nov. 4: Luther's letter to Spalatin. Annex No. 27.

Nov. 5: Letter from the Wittenberg City Council to the Electoral Councils 479

Nov. 5: Repeated letter of the councilors at Zeitz to the electoral councilors 467

After Nov. 5, the Electoral Councils wrote to the learned Councils 480

Before Nov. 15 Answer of the Electoral Councils to the Councils at Zeitz (to No. 467) 470

Nov. 15 Letter from the Electoral Councillors to the councilors at Zeitz 468

Nov. 15 Letter from the Electoral Councillors to Melanchthon 469

Nov. 17 Luther's appeal from the pope to a free Christian council 478

Nov. 18: The Elector's answer to the University of Wittenberg 457

Nov. 27 The imperial minister's letter to the Elector 518

Nov. 28 Carl V's letter to the Elector to bring Luthern 520

Dec. 10. brief history of how the decretals of Luther are burned 486

Dec. 14 Des Churfürsten Antwort an die kaiserlichen Minister (auf No. 518) 619

Dec. 17 Carl V's letter to the Elector to leave Luther at home 523

Dec. 20 The Elector's Answer to Emperor Carl V 521

Dec. 20: The Elector's second letter to the imperial ministers 522

Dec. 21 Luther's letter to Spalatin 574

Dec. 28 Des Churfürsten Antwort auf das zweite Schreiben Carls V. (No. 523) 524

December. Luther's writing "Why the Pope's 2c. Books are burned " 487

Jan. 4 Leo X's new bull of condemnation and banishment against Luther 526

Jan. 10. The bishop of Naumburg enjoins the Publication of the bull Ecks 476

Jan. 11. des Hier, from Endorf concerns about Eck's bull to Dietrichstein 473

Jan. 14 Letter from Hans von Taubenheim to the Electoral Council 461

Jan. 14: Luther's letter to Staupitz. Annex No. 20.

Jan. 14: Luther's letter to Link. Annex No. 66.

Jan. 16: Luther's letter to Spalatin. Annex No. 65.

Luther's letter to Spalatin. Annex No. 58.

Jan. 25: Luther's letter to Prince Frederick. 575

End of Jan. or Ans. Feb. Luther's letter to Link 527

Feb. 9: Luther's letter to Staupitz. Annex No.21.

13. excerpt from Aleander's speech to the imperial estates at Worms 528

Feb. 14 The princely scholars' concerns about this 529

Feb. 28 Dietrichstein sends No. 473 to the Elector Friedrich 474

March 1 Luther's writing: "Grund und Ursach aller Artikel" 2c. 448

About March 2: Advice of the Estates on how to proceed with Luther 538

March 6 Carl V's citation to Worms for Luther 543

XLVI Contents of the fifteenth part arranged in chronological order.

1521 No.

March 6 Carl V's escort letter to Worms for Luther 544

March 6. Luther to Spalatin. Annex No. 59.

March 6: Luther's letter to Lang. Annex No. 67.

Between Mar. 6 and Apr. 16 Litany of the Germans 556

March 7: Luther's letter to Link. Annex No. 60.

March 7: Luther's letter to Spalatin. Annex No. 61.

March 8 Duke George's escort for Luther 546

March 12 The Elector's escort for Luther 545

March 19 Luther's letter to Spalatin 535

March 28 Leo's bull coenae Domini against Luther and others 548

April 1 Hutten's letter to Carl V 565

April 14 Luther's letter to Spalatin 553

April 16 Warbeck's letter to Duke Johann of Saxony 557

April 17. Hutt's letter to Jodocus Jonas.... 499

April 17 and 20. Two letters from Hutten to Luther 564

April 26 Landgrave of Hesse's escort briefs for Luther's return 547

April 28 Luther's letter to Cranach 593

April 28 Luther's letter to Letter to Carl V 580

April 28: Luther's letter to the Electors and stands 581

April. Excerpt from one of Hutten's pamphlets 594d

May 1 Hutten's letter to Pirkheimer 594a

May 3 Luther's letter to Albrecht von Mansfeld 591

May 5 Des Herm. Busch letter to Hütten 500

May 8. Carl V's Edict against Luther 585

May 12. Luther to Melanchthon. Annex No. 69.

May 12: Luther's sweetbreads to Amsdorf. Annex No. 70.

May 12: Luther's letter to Agricola. Annex No. 72.

May 14: Luther's letter to Spalatin. Annex No. 68.

Mid-May. Luther's letter to Melanchthon 584

May 26: Luther's letter to Melanchthon. Annex No. 79.

June 10: Luther's letter to Spalatin. Annex No. 74.

June (?). Feldkirch's petition to the Elector on account of his marriage 630

June (?). Feldkirch's Defence Writ because of his Marriage 629

July 13: Luther's letter to Melanchthon. Annex No.75.

July 13: Luther's letter to Amsdorf. Annex No. 81.

July 15: Luther's letter to Spalatin. Annex No. 77.

July 18 Carlstadt's, Melanchthon's and Agricola's Letter to the Bishop of Meissen 759

July 31 Hausmann's letter to Tilomannus. 471

July 31: Luther's letter to Spalatin. Annex no. 78.

Aug. 1. Luther's letter to Melanchthon. Annex No. 99.

Aug. 3: Luther's letter to Melanchthon. Annex No. 100.

Aug. 10 Miltitzen's letter to the Elector 349

Aug. 15: Luther's Spalatin. Annex No. 73.

Aug. 31 Joh. von Rechenberg's letter to the Electors 587

Sept. 5 The Elector's reply to the above letter 588

Sept. 9: Luther's letter to Spalatin. Annex No. 76.

Sept. 9: Luther's letter to Amsdorf. Annex No. 97.

Nov. 1: Luther's letter to Gerbel. Annex No. 71.

Nov. 11: Luther's letter to Spalatin. Annex No. 80.

Nov. 25. Carl V's order to the University of Vienna 586

Dec. 18: Luther's letter to Lang. Annex No. 82.

Dec. 27 Melanchthon's Report to the Elector on the Zwickau Prophets 634

No date. Kronberg's letter to Leo X 504

1521 No.

Without date. Des Joh. Faber Rathschlag für Churfürst Friedrich 533

No date. Hutten's letter to the clergy assembled at Worms 566

No date. Complaints of the German Nation against the Roman See at Worms 539

Undated. Nine articles by an unnamed person about these complaints 540

Without date. Detailed description of Luther's action at Worms 592

Without date. Directory of the Imperial Estates at Worms 567

At the beginning of the year. Resolutions of the Augustinian Convent at Wittenberg 622

At the beginning of the year. Report of the deputies of the Electors about these resolutions 624

Jan. 12 Duke Henry of Brunswick's mandate against Luther 729

Jan. 13: Luther's letter to Amsdorf. Annex No. 85.

Jan. 13: Luther's letter to Melanchthon. Annex No. 103.

Jan. 17: Luther's letter to Spalatin. Annex No. 104.

Jan. 20 Resolution of the Imperial Regiment on Nuremberg 727

Jan. 25 Hartmuth von Kronberg's exhortation to the mendicant orders 503

Feb. 10: Duke George's letter against Luther 728

Feb. 12 Carl V's invitation to the Diet in Nuremberg 711

Feb. 24 Mandate of the Bishop of Naumburg and Freising against Luther 730

End of Feb. Luther's letter to the Elector 643

End of Feb. Instruction of the Elector for Joh. Oswald, bailiff at Eisenach 644

March 5 Luther's letter to Elector Frederick 645

March 6 Kronberg's letter to Jakob Kobel 506

March 7 Luther's letter to Elector Frederick 648

March 7 Des Churfürsten instruction für D. Schürf to Luther 646

March 9 Schurf's reply to the Elector (to No. 646) 647

March 9 to 16 Summarium of Luther's first five sermons against Carlstadt 641

March 11 Second letter from the Elector to Schurf 650

March 11 Letter of requisition from Churmainz to the Frankfurt City Council 516

March 12 Luther's letter to Elector Frederick 652

March 13 Luther's letter to Spalatin 651

March 13 Several noblemen complain against the Rath at Frankfurt 517

March 15 D. Schurf's report to the Elector. 653

Mid-March. Luther's missive to Hartmuth von Kronberg 507

March 16 Kronberg's letter of warning to the Frankfurt 510

March 16: Letter from Elector Frederick to Duke John of Saxony 654

March 16 Instruction of Elector Friedrich for Planitz in Nuremberg 655

March 17 Luther's letter to Hausmann 658

March 18 Luther's letter to Gerbel 659

March 19: Luther's letter to Link. Annex No. 107.

March 25 Luther's letter to Hess 662

March 28: Luther's letter to Lang. Annex No. 101.

March 30: Luther's letter to Spalatin. Annex No. 83.

Contents of the fifteenth part arranged in chronological order. XLVII

1522 No.

March 30 Luther's letter to Güttel 663

April 1 Hutten's complaint about D. Meyer to the City Council

to Frankfurt 515

April 12: Luther's letter to Lang. Annex No. 105.

April 14 Kronberg's Response to Luther's Missive (No. 507) 508

April 17 Luther's Letter to the Altenburg Council. 665

April 17 Luther's letter to Zwilling 666

April 21: Luther's letter to Spalatin. Annex. No.111.

May 6: Bishop of Meissen's mandate to his parish priests 758

May 8 Farewell to the Diet at Nuremberg 734

May 8 Luther's letter to Elector Frederick 667

May 8 Luther's letter to Zwilling 670

May 8: Luther's letter to the Altenburg council. 668

May 10: Luther's letter to Spalatin. Annex No. 84.

After Luther's 16th letter to Spalatin. Annex No. 86.

May 27 Luther's letter to Zwilling 671

May 29: Luther's letter to Spalatin. Annex No. 109.

May 29: Luther's letter to Prince Frederick 724

After Luther's 29th letter to Spalatin. Annex No. 88.

Ans. June. Luther's letter to Spalatin. Annex No. 87.

June 9 Kronberg's letter to V. Meyer in Frankfurt 511

June 11 D. Meyer's reply to this letter 512

June 14 Kronberg's second letter to D. Meyer 513

June 17 D. Meyer's complaint about Kronberg to the council at Frankfurt 514

June 27 Luther's letter to Staupitz 222

July 4. Luther's letter to Spalatin. Annex. No.91.

July 10: Luther's letter to Zwilling. Annex No. 110.

July 26: Luther's letter to Spalatin. Annex No. 92.

Aug. 11: Luther's letter to Spalatin. Annex no. 89;

Aug. 20 Luther's letter to Spalatin. Annex no. 90

Sept. 4. Luther's letter to Spalatin. Annex No. 93.

Sept. 25: Luther's letter to Spalatin. Annex No. 28.

Oct. 5: Pope Hadrian VI's breve to Chursachsen 715

Nov. 3: Luther's letter to Spalatin. Annex No. 94.

Nov. 25 Pope Hadrian VI's Breve to the Estates at Nuremberg 719

Nov. 30 Pope Hadrian VI's breve to the Rath zu Bamberg (with Luther's glosses 1523) 736

Dec. 12. Luther's letter to Spalatin. Annex No. 96.

Dec. 19: Luther's letter to Link. Annex No. 95.

Dec. 27 and Jan. 8. 1523. Two letters from von Planitz to the Elector 737

End of 1522. Luther to Hofmann Annex no. 114.

No date. Kronberg's letter to the inhabitants of Kronberg 505

Without date. Kronberg's "appointment" 509

Undated. Luther's writing about the bulla coenae domini 549

No date. Carl V's answer to Count Palatine Frederick about the annals 712

Without date. Two letters from Joh. Stumpf to the Bishop of Merseburg 753

No date. Letter from Elector Frederick to the Bishop of Meissen 757

No date. Hadrian VI's instruction for his legate at the Imperial Diet of Nuremberg in 718.

Luther's letter to Spalatin. Annex No. 112.

Jan. 20 Citation of the Bishop of Merseburg to Joh. Stumpf 755

Before Feb. 5, the secular imperial estates complained against the See of Rome 722

1523 No.

Feb. 5: The Imperial Estates' response to No. 719 by the complaints (No. 722) 720

Feb. 7 Legate Chieregati's replica 723

Feb. 11 Protestation of the envoy to the legates against the draft Reichstag resolution 735

March 6: Carl V's mandate against Luther 731 March 8: Luther's letter to Spalatin. Annex No. 124.

April 8: Luther's letter to Link. Annex No. 113.

May 25 The Prince of Saxony's order to the von Einsiedel (via No. 731) 732

May 29: Luther's reply and offer of inheritance to the Elector Friedrich 724

May 31. Hadrian's VI bull, in which he gave Benno of Meissen canonized 749

Shortly before July II. Luther's letter against the Transporter 2c. of the imperial mandate 733

July 11: Luther's letter to Spalatin. Annex No. 102.

July. Proposal to settle Luther's case amicably 725

Aug. 5: Luther's letter to Spalatin. Annex No. 125.

Aug. 25 Act of the bishop of Merseburg with Johann Stumpf 756

After Aug. 25. reply of Joh. Stumpf 2c., to whom Castle at Colditz given 754

Sept. 17 Luther's letter to Staupitz 223

Sept. 19: Luther's letter to Spalatin. Annex no. 123.

Before Sept. 24, Hadrian's breve to Elector Frederick, in which he threatens 716

Before Sept. 24, the Elector's answer to this breve 717

After Sept. 24, funeral oration of Conrad Vergerius for Hadrian VI 752

Oct. 16 Luther's letter to M. v. der Straßen 706

Dec. 4 Luther's letter to the council at Oelsnitz. 705

Dec. 5 Luther's letter to M. v. der Straßen 708

Dec. 7 Breve of Pope Clement VII to Chursachsen 738

Jan. 13 Letter of Battus Parmensis to Hier. Saulius about Hadrian VI's life of vice 751

Jan. 14: Luther's letter to Spalatin. Annex No. 115.

Jan. 15 Another breve of Clement VII to Chursachsen 739.

Feb. 29 Letter from Campegius to Elector Frederick 740

March 14: Luther's letter to Spalatin. Annex No. 116.

April 18 Farewell to the Diet at Nuremberg 741

April 20 The Saxon princes and others Estates protest against the imperial decree 742

End of April or Ans. May. Luther's writing "Against the New God" 2c 750

According to April. Luther's writing "Two imperial discordant and repugnant mandates" 2c 747

July 6 Action of several Catholic estates at a convention in Regensburg 743

July 7 Of Nuncio Campegius, King Ferdinand and other Catholic Estates Constitution 748

July 15 The imperial edict against the Nuremberg Diet 744

Aug. 16 Letter to Luther from the Council and Congregation of Orlamünde 683

Aug. 23 Des Mathesius' account of Luther's sermon in Kahla 685

Aug. 24. the Acta Jenensia of Mart. Reinhard 680

XLVIII Briefe Luthers arranged according to the time sequence.

1524 No.

Aug. 24 Luther's action with the council and congregation at Orlamünde 684

Sept. 23 Ebner's and Nützel's letter to the Churfürsten 745

Oct. 3 The Elector's answer to this 746

Oct. 3 Luther's letter to Spalatin 681

Oct. 22 Luther's letter to Gerbel 687

Oct. 27: Luther's letter to Amsdorf. Annex No. 117.

Oct. 30: Luther's letter to Spalatin. Annex No. 118.

Nov. 22 and 23 Strasbourg letters and reports to Luther 689

Dec. 15: Luther's letter to the Strasbourg 688

Dec. 29: Luther's letter to Spalatin. Annex No. 119.

March 4 Luther's Letter to Spalatin . 692

March 11: Luther's letter to Spalatin. Annex No. 129.

March 23: Luther's letter to Spalatin. Annex No. 120.

April 11: Luther's letter to Amsdorf. Annex No. 126.

June 21: Luther's letter to Amsdorf. Annex No. 127.

1525 No.

End of June or beginning of July. Luther's letter to all Christians (preface to Carlstadt's book) 694

Probably still in July. Luther's Preface to Carlstadt's "Declaration" 695

March 27: Luther's letter to Spalatin. Annex No. 128.

Oct. 27. Luther to Melanchthon. Annex no. 121.

After Nov. 11, Luther to Jonas. Annex No. 130.

Nov. 28: Luther's letter to Brenz. Annex No. 122.

Jan. 16 Luther's letter to Elector John 707

May 17, Carlstadt's letter to Krautwald and Swing field 700

Aug. 12 Carlstadt's letter to Brück 701

Sept. 24 Luther's letter to Brück 702

The first volume of this volume contains a list of Luther's letters, arranged in chronological order.

Appendix Docum.

1517. No. No.

Oct. 31 to Albrecht of Mainz 114

Beginning of Nov. to Spalatin 11

Nov. 11 to Lang 115

Feb. 6 to Here. Scultetus 128

Feb. 15 to Spalatin 4

Feb. 22 to Spalatin 10

March 21 to Lang 3

March 24 to Egranus 42

End of March to Spalatin 1

April 15 to Spalatin 134

April 19 to Spalatin 135

May 9 to Trutfetter 131

May 18 to Spalatin 7

May 30 to Staupitz 132

May 30 to Leo X 127

July 10 an Link 2

Aug. 8 to Spalatin 147

Aug. 21 to Spalatin 148

Sept. 1 to Staupitz 8

Sept. 2 to Spalatin 9

Sept. 14 to Staupitz to Luther 15b

Sept. 16 to Luther to Lang 15a

Oct. 10 to Spalatin 16

Oct. 11 to Melanchthon 189

Oct. 14 to Carlstadt 199

Oct. 14 to Cajetan 203

Oct. 14 to Spalatin 17

Appendix Docum.

No. No.

Oct. 17 to Cajetan 209

Oct. 18 to Cajetan 210

Oct. 31 to Spalatin 14

Nov. 12 to Spalatin 19

Nov. 15 to corner 359

Nov. 19 to Prince Frederick 238

Nov. 19 to Spalatin 18

Nov. 25 to Spalatin 22

Dec. 2 to Spalatin 270

Dec. 9 to Spalatin 26

Dec. 11 to Link 24

Dec. 13 to Staupitz 23

Dec. 20 to Spalatin 25

Jan. 4 or 5 Report for Miltitz 276

Jan. 5 or 6 to Prince Frederick 279

Jan. 6 or 7 to Churfürst Friedrich 280

Jan. 14 to Spalatin 5

Jan. 19 to Spalatin 284

Jan. 19 or later to Prince Frederick 536

End Jan. or Ans. Feb. to Carlstadt... 361

Feb. 2 to Egranus 30

Feb. 3 to Lang 43

Feb. 12 to Spalatin 6

Feb. 20 to Staupitz 31

After Feb. 24 to Spalatin 365

After Feb. 24 to Spalatin 366

Prob. End of Feb. to Leo X 283

Luther's letters arranged in chronological order. XLIX > > Annex Docum. > > No. No.

March 5 to Spalatin 32

March 13 to Elector Frederick 296

April 13 to Lang 44

May 16 to Spalatin. 33

May 16 to Lang 34

May 17 to Miltitz 302

June 6 to Lang 45

July 20 to Spalatin 381

Aug. 15 to Spalatin 380

Aug. 18 to Spalatin 54

Aug. 18 to Elector Frederick 416

Aug. 18 to Elector Frederick 417

Sept. 3 to Lang 35

Early Oct. to Spalatin 51

Oct. 1 to Elector Frederick 319

Oct. 3 to Staupitz 36

Oct. 10(?) to Spalatin 320

Oct. 13 to Spalatin 37

Oct. 15 to Spalatin 50

Oct. 15 to Spalatin, Elector Frederick 325

Oct. 15 (?) to Spalatin 48

Oct. 16 to Lang 49

Beginning of Nov. at corner 383

Nov. 1 to Spalatin 46

Nov. 7 to Spalatin 47

Dec. 3 to Spalatin 53

Feb. 4 to Albrecht of Mainz 429

Feb. 4 to Bishop of Merseburg 431

Feb. 8 to Spalatin 55

Feb. 27 to Spalatin 52

March 21 to Lang 56

March 25 to Spalatin 29

April 16 to Spalatin 12

May 5 to Spalatin 38

May 13 to Spalatin 63

July 9 to Spalatin 440

July 10 to Spalatin 62

July 20 an Link 64

Aug. 18 to Lang 498

Aug. 23 to Spalatin 57

Aug. 30 to Carl V 428

Sept. 1 to Spalatin 39

Sept. 11 to Spalatin 13

Oct. 3 to Spalatin 40

Oct. 11 to Spalatin 41

Oct. 12 to Spalatin 345

Nov. 4 to Spalatin 27

After Nov. 13 to Leo X 346

Dec. 21 to Spalatin 574

Jan. 14 to Staupitz 20

Jan. 14 to link 66

Jan. 16 to Spalatin 65

Jan. 21 to Spalatin... . 58

Jan. 25 to Elector Frederick 575

End Jan. or early Feb. to Link 527

Feb. 9 to Staupitz 21

March 6 to Spalatin 59

March 6 to Lang 67

March 7 to Link 60

Annex Docum. > > No. No.

March 7 to Spalatin 61

March 19 to Spalatin 535

April14 to Spalatin 553

April 28 to Cranach 593

April 28 to Carl V 580

April 28 to Electors and Estates 581

May 3 to Albrecht of Mansfeld 591

May 12 to Melanchthon 69

May 12 to Amsdorf 70

May 12 to Agricola 72

May 14 to Spalatin 68

Mid-May to Melanchthon 584

May 26 to Melanchthon 79

June 10 to Spalatin 74

July 13 to Melanchthon 75

July 13 to Amsdorf 81

July 15 to Spalatin 77

July 31 to Spalatin 78

Aug. 1 to Melanchthon 99

Aug. 3 to Spalatin 100

Aug. 15 to Spalatin 73

Sept. 9 to Spalatin 76

Sept. 9 to Amsdorf 97

Nov. 1 to Gerbel 71

Nov. 11 to Spalatin 80

Dec. 18 to Lang 82

Jan. 13 to Amsdorf 85

Jan. 13 to Melanchthon 103

Jan. 17 to Spalatin 104

End of Feb. to Elector Frederick 643

March 5 to Elector Frederick 645

March 7 to Elector Frederick 648

March 12 to Elector Frederick 652

March 13 to Spalatin 651

March 17 to Hausmann 658

March 18 to Gerbel 659

March 19 an Link 107

March 25 to Heß 662

March 28 to Lang 101

March 30 to Spalatin 83

March 30 to Güttel 663

April 12 to Lang 105

April 17 to Gemini 666

April 17 to the council of Altenburg 665

April 21 to Spalatin 111

May 8 to Elector Frederick 667

May 8 to the Altenburg City Council 668

May 8 to twin 670

May 10 to Spalatin 84

After May 16 to Spalatin 86

May 27 to twin 671

May 29 to Spalatin 109

May 29 to Elector Frederick 724

After May 29 to Spalatin 88

Beginning of June to Spalatin 87

June 27 to Staupitz 222

July 4 to Spalatin 91

July 10 to Gemini 110

July 26 to Spalatin 92

Aug. 11 to Spalatin 89

Aug. 20 to Spalatin 90

Sept. 4 to Spalatin 93

Sept. 25 to Spalatin 28

LBriefe of Luther arranged in chronological order.

Appendix Docum.

No. No.

Nov. 3 to Spalatin 94

Dec. 12 to Spalatin 96

Dec. 19 to Link 95

End of 1522 to Hofmann 114

Jan. 2 to Spalatin 112

March 8 to Spalatin 124

April 8 to Link 113

May 29 to Elector Frederick. 724

July 11 to Spalatin 102

July 11 to the imperial governor 733

Aug. 5 to Spalatin 125

Sept. 17 to Staupitz 223

Sept. 19 to Spalatin 123

Oct. 16 to M. von der Straßen 706

Dec. 4 to the council of Oelsnitz 705

Dec. 5 to M. from the streets 708

Jan. 14 to Spalatin 115

March 14 to Spalatin 116

Oct. 3 to Spalatin 681

Oct. 22 to Gerbel 687

Annex Docum. > > No. No.

Oct. 27 to Amsdorf 117

Oct. 30 to Spalatin 118

Dec. 15 to the Strasbourg 688

Dec. 29 to Spalatin 119

March 4 to Spalatin 692

March 11 to Spalatin 129

March 23 to Spalatin 120

April 11 to Amsdorf 126

June 21 to Amsdorf 127

March 27 to Spalatin 128

Oct. 27 to Melanchthon 121

After Nov. 11 to Jonas 130

Nov. 28 to Brenz 122

Jan. 16 to Elector John 707

Sept. 24 to bridge 702

Reformation Writings.

First part: Historical documents.

A. Against the Papists.

The first chapter.

The historical documents in the first chapter, such as papal bulls, letters of indulgence and butter, indulgence instructions and the like, show how religion was turned into a trade in the papacy. The entire papal indulgence system is presented to us according to its origin and progress, especially Tetzel's indulgences, which gave rise to the Reformation.

The first section.

On the origin and progress of papal indulgences.

A. The pope has driven out money by tendering the Jubilee and letters of indulgence for churches, monasteries, hospitals 2c.

1. Bull of Pope Boniface VIII, Anno 1300, in which he decrees that every hundred years there should be a Jubilee Year, in which Christians who come to Rome and perform certain devotions there should be granted a general remission of all sins by the Roman Pontiff.

From cherubim bullar. rrmZu. toru. I. aä aun. I3OO no. 7, p. 178.

Translated into German.

Bonifacius, the bishop, to the constant memory of the cause.

It is already known from reliable stories of ancient ancestors that those who visit the venerable main church of St. Peter, the most distinguished among the apostles, in the city of Rome,

great indulgences and forgiveness of sins. Therefore, We, who by virtue of our office have the salvation of all and every man very much at heart, and who gladly take care to promote it, consider all such and similar decrees of indulgences and indulgences in general and in particular to be approved, good, and right, and also approve and confirm them by virtue of our apostolic sovereignty and authority; indeed, we hereby wish to have them renewed and protected, administered, and fortified by the present Manifesto.

So that the more devoutly and diligently their main churches in Rome are visited by the faithful of Christ, the more gloriously and more highly the blessed apostles Peter and Paul may be venerated; and so that these faithful themselves, in view of and on account of such diligent attendance, may feel themselves filled with and gifted with an all the richer impartation of such spiritual gifts of grace:

Thus, in and out of perfect confident trust, we want to the mercy of Almighty God, and to the very same of His holy apostles high merits and reputation,

2 Cap. 1 Of the papal indulgences. W. xv, 5 f. 3

On the advice of our brethren, and by virtue of our perfect apostolic authority, to all those who in this one thousand and three hundred years, begun on the recently passed feast of the birth of our Lord Jesus Christ; likewise, who in future times, whenever another hundred years have passed, reverently come and attend the above-mentioned two main churches, have done true penance and confession, or will still do true penance and confession, both in the present jubilee year, as well as in each such year, as often as it will follow again after a hundred years, not only in a complete and abundant, but even in a most perfect and exuberant measure, indulgence and forgiveness of all their sins are entitled to and grant. They also hereby really grant them, and decree, set and resolve that those who wish to partake of such indulgences granted by us, if they are Roman residents, shall attend these two main churches at least 30 days after each other, or even one after the other, and only once on the same day; but if they should be foreigners or persons of jurisdiction, they shall likewise attend these two main churches for 15 days in the above manner. However, the more often and the more devoutly he visits these churches, the more he will earn and also the more powerful indulgences he will obtain. Given at Rome in the Vatican, 22 Feb. of Our Papal Dignity in the 6th year.

2nd Bull of Pope Clement VI, Anno 1330, in which he recalls the Jubilee Year after every fifty years.

From the eorxus juris cunoniei öxtruvaZ. eomm. lid. V., tit. 9th, 6ux>. 2.

Translated into German.

Clement the Sixth, the Archbishop of Tarragona and his auxiliary > bishops.

The only begotten Son of God considered the body of the Virgin Mary worthy to descend from the bosom of His heavenly Father and to enter into it, where He united our essential and mortal nature with His divinity, in unity of person, in an ineffable and to us completely hidden way, which had its subsistence in the divine one, but did not absorb and accept the latter into its unity, so that in this way he might redeem the fallen human race and in its place fully reconcile the enraged father. For since the time had come

God sent His Son, born of a woman and made subject to the law, to redeem those who were under the law, so that we might receive the adoption of children. For he was made unto us of God unto wisdom, and righteousness, and sanctification, and redemption; and entered not by goats' and calves' blood, but by his own blood once into the holy place, and found an everlasting redemption. As he did not redeem us with perishable silver and gold, but with his precious blood, as an innocent and unblemished lamb, which he poured out on the altar of the cross, although he knew of no sin, not drop by drop, which would have been enough to redeem the entire human race, because of the exact union with the independent word, but frequently and stream by stream, so that from the sole of the foot to the head, nothing healthy was to be found in him. What a glorious treasure he has acquired for the struggling church! Which the pious Father in heaven is willing to give to his children, so that this bloodshed, which was done out of merciful love, would not be in vain, futile and superfluous, and so that we poor people would have an infinite treasure, through which we could be made partakers of God's lost grace, love and friendship again, if only we would make use of it. Finally, he entrusted this treasure to Blessed Petro, who holds the keys of the kingdom of heaven, and to his ordinary successors as governors on earth, so that it would not be kept in a sweat sheet, as it were, or remain hidden in the field, but would be made known through them to the faithful in a salutary way, and, for peculiar and reasonable reasons, be graciously applied to the truly penitent and confessing, both in general and, in particular, as they may deem good, to the complete and partial remission of the temporal punishment deserved for sin. As is well known, the merits of the blessed Mother of God and of all the saints contribute much to the increase of this treasure; and there is not the least reason to fear that it will ever be diminished or exhausted, partly because Christ's merit is infinite, and partly because the merits of the elect and saints become so much greater the more their number increases. Which, our predecessor, Pope Boniface the Eighth, of blessed memory, contemplated in godly contemplation, and carefully considered what great reverence and esteem should be paid to the most glorious among men and the most distinguished in the world.

4 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 2, W. xv,e-s. 5

The apostles are to be blamed for the fact that the light of the gospel has dawned in Rome and the Christian religion has been introduced, that they have begotten the church of Christ through the word of the gospel, that they have shepherded the Lord's flock, that they have shone forth with their faith to others, that they are to be regarded as pillars of the church, and that they have a special privilege before the other apostles because of the power of faith in our Savior Himself; He entrusted the keys of the kingdom of heaven to one of them, the foremost of all the apostles, as a faithful steward; to the other, as a skillful and efficient teacher, he entrusted the most distinguished teaching office in the church: In order that their memory might be renewed the more diligently, that they might be venerated the more zealously, devoutly and humbly by all believing Christians, and that their grace and protection might be assured the more undoubtedly, he wished to open such an inexhaustible treasure to encourage the faithful in their devotion and to reward them for it, and, after the counsel of his brethren, concluded that all who, in the year of the birth of our Lord 1300, and every 100 years thereafter, approached the main churches of the said apostles in Rome with reverence, and, if they were Roman citizens, visited them 30 days, but if they were foreigners or judicial persons, 15 days one after the other, or alternately one after the other, at least once during the day, but not differently from penitents and confessors, should obtain and receive complete and perfect remission of all their sins. But after we have perceived that according to the law of Moses, which the Lord came not to abolish but to fulfill spiritually, the fiftieth year was a year of reverence or remission, and those days on which the debts were remitted were solemnly observed; likewise that the fiftieth number is to be held strange and especially high, because in the Old Testament on the fiftieth day the law was given, and in the New the Holy Spirit, by whom we obtain forgiveness of sins, was visibly poured out upon the apostles, and that in this number still lie several and exceeding great mysteries of the holy divine Scriptures: We, who are very much inclined to listen to the groaning of the Roman nation, which belongs to us, and which is humbly before us, by means of the special messengers appointed for this purpose, just as it was done in former times by Moses and Aaron, and we have to ask for the sake of the entire Christian people, and to break out in the words: "Lord, open your treasure to them, and let them draw living water from it, as from a well," gladly and willingly;

not that they may cease to murmur in the manner of the obdurate and hardened Jewish people, but rather that zeal and devotion in religion may grow and increase among this noble and valuable nation and among all the faithful, that faith may appear in its full splendor, that hope may flourish and blossom, and that love may become all the more ardent; besides heartily wishing that quite a few may be granted this indulgence. Considering, however, that the fewest bring their age, because of the shortness of human life, to a hundred years, according to the counsel of our brethren, it has been deemed good to set said indulgence, for the above-mentioned and other legitimate and well-founded reasons, to the fiftieth year, and to decree, according to the aforesaid counsel of our brethren and our complete apostolic authority, that all the faithful who, as truly penitent and confessing, will live the next 1350th year, and thereafter every 50 years, be granted the indulgence. year, and every 50 years thereafter, the said churches of the Apostles Peter and Paul and the Papal Palace, where Constantine, of glorious memory, having received Holy Baptism from the blessed Pope Sylvestro, as revealed to him by God through these Apostles, and having been freed from leprosy, in honor of Christ our Savior, and Pope Sylvestro himself is said to have consecrated it with special ceremonies and newly invented chrism, on the walls of which a crucifix, painted and all the more highly esteemed, was first presented to the eyes of the entire Roman people, and in honor of whom, for these and other certain and reasonable reasons, so that this temple may receive a higher adornment from the privilege of more said indulgences, and devout Christians may deserve from the Savior Himself, who proved Himself wonderful, great and mighty in often-named apostles, to obtain rich indulgences by their merits and intercession, we are to visit for devotion in the aforesaid manner, to receive complete and utter remission of all their sins. Thus, and in such a way that those who wish to obtain such indulgences shall be obliged to attend the aforementioned main churches and papal palace for at least 30 days if they are Roman citizens, or 15 days if they are foreigners or sovereigns. Also make this decree that those who wish to obtain such indulgences shall be present there, and after they have made the journey, are hindered for justifiable reasons from coming to Rome in the same year, or on the way, or before the aforementioned number of days have elapsed, they shall confuse the temporal with the eternal in the aforementioned city, where they shall do true penance.

6 Cap . 1 Of the papal indulgences. W. xv, 9-n. 7

and confess their sin, shall be granted this indulgence. Nevertheless, we declare all and every indulgences which have been decreed and granted by us or by our predecessors in the papal dignity, both in the city mentioned above and in other churches, to be valid; we approve, confirm and renew them by virtue of our apostolic authority, and we also want to protect them by the present writing. Accordingly, no one shall dare to violate this written ordinance 2c. 2c. But if anyone should attempt to do so, let him know that he will infallibly incur the wrath and disgrace of Almighty God and of His blessed Apostles Peter and Paul. Given at Avignon, January 27, 1349, in the first year of our papal dignity. Accordingly, we command you, our brethren, by our apostolic authority, that if you, in all your cities and episcopal sees, make our letter known and understandable to your spiritual and temporal, high and low subjects, you may endeavor that, with the help of God, they may prepare and enable themselves to deserve this indulgence and be worthy of it. Incidentally, since the present letter, for the sake of the very different ways and other existing legal obstacles, can hardly be delivered to all and everyone among you, it is our will that through you, as archbishops, our own handwritten letter should be sent to you, its auxiliary bishops, in copy and sealed, to which we have herewith accorded complete faith. Given 2c. 2c.

3rd Bull of Pope Paul II, Anno 1470, in which he reduces the time of recurrence of the Jubilee Year to twenty-five years.

From Cherubim bullar. insZu. tom. I., arm. 1470 no. 7, p. 385.

Translated into German.

Paul, the bishop, a servant of the servants of God, for the constant > remembrance of the cause.

The ineffable providence of the Most High (who, for the redemption of men and the reconciliation of their nature, condemned to eternal death because of Adam's transgression, has clothed His only begotten Son in the garment of our mortality, and, having preached the sacred doctrine of the Gospel, has given Him the power to redeem mankind) has made His Son the Son of God.

The Lord, who has borne and given a holy example of his life and deeds on earth, crucified him and let him die, equips us through praiseworthy discipleship so that, since we, without special merits, are the governors of our Savior on earth, we make every effort to protect the Lord's host, which, according to his decree, has been entrusted to our care, concern and watchfulness, and which the deceitful and deceptive enemy is always trying to draw away from the path of righteousness, to make them pleasing and pleasant to our Creator, who does not want the death of sinners but their conversion, and to present them diligently in good works, so that we may escape the severe justice and well-deserved divine vengeance and punishment on the last dreadful day of judgment, when the final account will be demanded of us. It is therefore incumbent upon us to direct our minds and thoughts by vigilant care so that we may, under the gracious assistance of the Most High, so usefully provide for the salvation of all believing souls of Christ, and so salutary promote it by all kinds of spiritual gifts of grace, that one may be able to defend oneself against the cunning attempts of the enemy with a proven remedy, and the believers themselves may carry away the reward of eternal blessedness by the grace of the Most High.

Since long ago, when it was known from credible stories of the ancients that great indulgences and forgiveness of sins had been granted to those who had come to Rome to the venerable churches of the most distinguished among the apostles, Pope Boniface VIII, of blessed memory, our predecessor, as he sought the salvation of all believers with all earnestness, and was only concerned that, because through the blessed originators of Christian doctrine, Peter and Paul, true worship had been established in the holy Roman and universal Church, and the Gospel of Christ had dawned in Rome, that these most distinguished of the apostles, as shepherds of the Lord's host and as strong pillars of this church, are held in special esteem and reverence, and that this our predecessor may himself open to the faithful an incomparable treasure of blessedness, he concluded, according to the counsel of his brethren: that all those who in the 1300. year after the birth of Christ, and so on every 100 years at this time, would come to Rome to the main churches of these apostles in reverence, and the same, if they are Roman citizens, at least 30 days, but if they are foreigners, or persons of authority, 15 days in succession, or one after the other, the day at least once, as truly penitent.

8 The Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 3, W. x v, n-ii. 9

and confessors personally should obtain and receive the most perfect indulgence of all their sins.

Afterwards, however, our predecessor, Pope Clement the Sixth, of blessed memory, moved by foreseen and some other causes, reduced the aforementioned indulgence to the fiftieth year after mature consideration, and decided by virtue of apostolic sovereignty that all believers of Christ would devoutly visit the aforementioned main churches and the Lateran every fifty years, as often as was formerly decreed, and should be granted the same indulgence for their sins.

Also subsequently, our predecessor, Pope Gregory XI, of blessed memory, demanded that the Church of the Blessed Virgin Mary Majoris, together with the aforementioned main churches and the Lateran, should be emblazoned with the aforementioned privilege granted for indulgences, and therefore carefully drafted the conclusion, and by virtue of the aforementioned apostolic majesty made the decree, that whoever of the Christian faithful has a desire to obtain such an indulgence as has been expressed in the indult of this Clementis, should and must visit the Beatä Mariä Majoris Church, as well as the above-mentioned main churches and the Lateran.

And Urbanus the Sixth, whom we call with due obedience, having well considered that human age was growing shorter and shorter, and wished that the vast majority of people might be granted this indulgence, yet because of the brevity of human life, very few reach the age of fifty, In order that the devotion of the people may increase more and more, the light of faith may shine and love may become more fervent, for these and other important reasons, according to the advice of his brothers, the above-mentioned fiftieth year has been reduced to the 33rd year. And according to the advice of his brothers and by virtue of the perfect apostolic power, he made the statute that all the faithful who do true penance and confess their sins, if in the 1390th year after the birth of our Lord, and so on every 33 years, they visit the said main churches, the Lateran and the Church of the Blessed Mary Majoris in Rome, in the prescribed manner, should receive this same indulgence and forgiveness of sins.

Finally, after our predecessor, Martinus the Fifth, Roman bishop of blessed memory, considered this reduction made by Urbano, confirmed it, and ordered that it should be followed in the 33rd year, it should also be put into effect at the beginning of that year.

as it has actually been observed.

Pope Nicolaus the Fifth, of blessed memory, also our predecessor, who, after the example of these forefathers, considered the more-mentioned Bull of Clementine Indulgences valid and approved, renewed and confirmed it with the approval of his brethren at that time and of ours, and by virtue of the perfect apostolic power, and by virtue of perfect apostolic authority, renewed, confirmed, protected by his indult and made public, decided and decreed that all the faithful of Christ who did true penance and confessed their sins, if according to the regulation contained in the papal bull of our predecessor Clementis, in the then still future 1450th year after the birth of our Lord, shall be punished. The letter, which is often referred to, reads more extensively: "If, according to the regulation contained in the papal bull of our predecessor Clementis, in the then still future 1450th year after the birth of our Lord Jesus Christ, they visited the aforementioned main churches and temples, they should obtain a complete remission of all their sins.

Thus we, who by the mercy of the Most High, according to His gracious prudence, have governed the Catholic and universal Church during the past years, and who, after wise deliberation, have justly considered that the weak condition of human life, which is inclined to sin and transgression, is running so fast, as was thought before, that the human age would be very short, and we would be subject to many pestilences and deadly diseases because of our sins; Also that the Turks and unbelievers would constantly have to issue severe persecutions against the faithful, and that the whole of Christendom, which had been greatly oppressed in past times, would still have to suffer many and no less injustices, miserable accidents and damages, and that many other plagues and tribulations would so greatly prevail against the members of Christ, and would commonly cause such and other adverse fates, that very few would deserve to be granted such indulgences; Not less also well considered that it is nothing new or unusual, after the times change, to reduce the statutes of these predecessors to a shorter time, primarily because of the blessedness of believing souls, which we seek with all our heart and diligently provide for it according to the grace bestowed upon us by the Lord; for the impetus of the aforementioned and some other important causes, this 33rd year, according to the counsel of our venerable Father, we have decided to reduce the statutes of these predecessors to a shorter time. We have, in accordance with the advice of our venerable brethren and by virtue of our complete authority, reduced this 33rd year from the 25th year; we also order and establish, by virtue of such prestige, approval and power, that in the future the Jubilee year (namely, the complete redemption, grace and the blessing of our most holy Redeemer) shall always be the year of the Holy Spirit.

10 Cap . 1 Of the papal indulgences. W. XV, 14-17. 11

The Holy Mass of the Holy Apostles (the "Holy Reconciliation of the Human Race") with all and any of the above indulgences after 25 years should be held and solemnly celebrated with thanksgiving and inward pleasure by all believers in Christ. For we give and grant, trusting in the mercy of Almighty God and in the reputation of these apostles, to these believers of both sexes, who in the 1475th year of the Lord, from the holy evening before the feast of the Nativity of our Lord Jesus Christ of the 1474th year, until that time again reckoned, the indulgences of the Holy Spirit. The apostles will be the first ones to give the most complete indulgence of all their sins to these believers of both sexes, who will devoutly visit the main churches and the other churches, according to the decree of these predecessors, every twenty-five years from the holy evening before the feast of the birth of our Lord Jesus Christ in the year 1474 until then.

Accordingly, all and every believer who seeks to attain to the knowledge of the revealed truth may well take heed of it, and weigh in the balance of their hearts with a like guide the burden of their sins, and how hardly they have indebted themselves to the holy Savior and incurred divine disfavor. They should also go through the register of their debts again, and remember that the course of this transitory time is gradually drawing to a close, and the inexorable law: You must die, applies to everyone without exception, which puts everyone in one class without distinction of persons and status, and that we have no reason to raise the honor of this world with vain praise, because as soon as one is born, the day of death is also announced, and because one must drag oneself through the unnoticed and uncertain course of this life with mortality until the very last day, because of the impermanence of the passing time. The terrible day of judgment shall also be diligently before their eyes, on which we shall give an account of all that we have done while alive, whether good or evil, and without the effect and benefit of an appeal or demand each shall receive his own reward, namely either the reward of eternal bliss or the punishment of eternal death and damnation, which the other death will never be able to shorten or alleviate. And since this is finally the case, and mortal men have nothing that they can worthily repay the Giver of all gifts (because they have nothing good in them that has not been graciously bestowed upon them by God), they should make an effort to escape this harmful death and damnation and atone for their sins through these and other meritorious works,

so that at least by these means and by the granting of such indulgences and indulgences, by which we invite all Christians, as it were with a given assurance, to eternal salvation, and by the merits and intercession of the saints to come to eternal blessedness, we may attain worthiness. Also, all who profess the Catholic faith should receive and accept with special joy the paternal admonitions and ordinances of salvation, and the rich grace of indulgences aimed at the preparation for eternal glory, which we, its unworthy stewards, as governors of JESUS CHRIST, distribute from the treasure entrusted to the holy Roman Church; so that we may snatch their souls from the power of the infernal enemy, give them to the immortal God, our Creator, as we sincerely wish, and we may attain the enjoyment of heavenly bliss together with them, amen. Accordingly, no 2c.

Given in Rome at St. Peter's, in the year after the birth of the Lord 1470, April 19, in the sixth year of our papal dignity.

4 Pope Sixtus IV's Confirmation Bull, in which he confirms the bull of his predecessor Paul II, and forbids all other pilgrimages and indulgences during the Jubilee Year.

From the eorpU8 juri8 Canonici, cxtravaZ. coinin. lib. V., tit. 9. cap. 4.

Translated into German.

Sixtus the Fourth.

Just as a diligent and vigilant shepherd makes every effort to ensure that the sheep entrusted to his care are safe from the attacks and dangerous pursuits of wild animals, and that they are placed in a good and blessed condition through constant growth and multiplication: So we also, who according to the will of the Most High have to take care of the whole flock of the Lord, have the most heartfelt desire, and tirelessly think of ways and means, how all believing members of Christ, whom the rejected enemy of the human race has drawn away from the true way of righteousness by his devilish intrigues and cunning, may have their heavy burden of sin removed and be reconciled again with their heavenly Father, so that they may enjoy the glorious reward of eternal life through the unchaste and unpolluted world.

12 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 1. section, no. 4. w.xv, 17-19. 13

We hope that the eternal salvation of the people will be seriously promoted by our efforts, which are based on the general benefit, and also by the acceptance and acceptance of grace, and that both our and our blessed predecessors' salutary decrees will be vigorously applied to them. If our predecessor, Pope Paul the Other, of blessed memory, for the reasonable reasons then mentioned, was moved to reduce the Jubilee Year to a shorter period by a wise decree, according to the advice and with the approval of our venerable brethren who were alive at that time and among whom we also found ourselves, and to bring it to the 25th year, by virtue of his apostolic authority. He also decreed that the aforementioned Jubilee should be celebrated every 25 years, and that the same should begin in the next year of the Lord 1474, namely from the holy evening before the birth of the Lord Christ, and that it should be concluded in 1475 at that time; also that all and every believer of both sexes who visited the main churches of the blessed Apostles Peter and Paul, the Lateran and the holy St. Mary Majoris Church in the Vatican, should be able to celebrate the Jubilee. Mary Majoris Church in the worthy city at the appointed time, should obtain all and every kind of indulgence and remission of their sins, which this pope and his predecessors had granted to those who devoutly visited said principal churches and places of worship in that year: We, who, after it has pleased the Lord to reclaim the said predecessor from temporality, have been elevated by the divine government of grace to the highest apostolic dignity, confirm, with the consent of our brethren, first by this, then also by our other letters, this predecessor Paul's decree, will and conclusion, together with all that is contained in this letter of his. We also resolve and decree that the said Jubilee Year, with the plenary indulgence and forgiveness of sins, shall last the future year from Christmas Eve until then, as is more extensively contained in all the aforementioned letters, which we have observed according to their content just as if it had been expressly told in the present one. However, because afterwards both we and our predecessor Paul, in order to promote the salvation of believing souls, at the request and entreaty of many princes and other believers in Christ and God-fearing per

In view of the fact that the Churches, monasteries and holy places have deemed it good to grant various kinds of perfect indulgence and remission of sins to some churches, monasteries and holy places, for which reason the pilgrimage of whole peoples to the said main churches and places of worship might be denied, or the approaching Jubilee Year itself might have to be shortened, or even discontinued, to the not inconsiderable detriment of poor souls: We, who by virtue of our pastoral office are bound to see to the growth of all the faithful and their blessedness, and by appropriate means are glad to prevent that, because of other letters of indulgence hitherto frequently granted by us, or by Paul, or by other of our predecessors, this sacred work and the proclamation of indulgences should be suspended, this sacred work and the year of indulgences and pardons, or that the faithful themselves be deprived of this high benefit, all and any complete liberties, indulgences and pardons, which either under the title of a jubilee year, or confusing one vow with the other, or being unknowingly stolen therefrom and from them, or property extorted by malicious usury or in any other illicit manner, or to formally remit them, and to deputize confessors with authority, even in cases reserved by the apostolic see, from us and that see, or by virtue of their authority to all churches, monasteries, hospitals, and holy orders, universities, Fraternities, both permanently and for a certain time, in life or in death, in whatever manner and in whatever circumstances it may have happened, as it may be, have been granted and may be granted in the future, by virtue of the apostolic authority and power through present letters, as long as it is pleasing to us and to this See. And we want them to be suspended and revoked as long as it pleases us and the said See, and in the meantime we do not want anyone to do anything about it, but in such a way that the indulgences granted for the said main churches and places of worship in Rome shall retain their full force. As we also hereby seriously forbid that other letters of indulgence, apart from these, be distributed to the public or to private parties, and that the indulgence merchants extort money with them. Yes, we also want and command that all indulgence merchants and indulgence preachers be forbidden such indulgence sermons and indulgence stuff by virtue of the present indult, under threat of public punishment and penalty, with which they shall be regarded in time. Accordingly, no one shall take the liberty to offend this written suspension, prohibition, order and will of ours, or to act contrary to it in a bold manner. But if anyone should do so

14 Cap. 1 Of the papal indulgences. W. xv, 19-21. 15

who shall know that by so doing he will incur the disgrace of Almighty God and of His blessed Apostles Peter and Paul. Given at Tivoli, in the year after the birth of Christ 1473, August 28, in the third year of our papal dignity.

5. several letters of indulgence, which show that the popes also granted indulgences outside the time of the Jubilee, either themselves or through others.

a. The Cardinals of Avignon letter of indulgence for the church at Untergreislau not far from

Weissenfels. 1331.

From the "innocent news and continued collection of old and new theological things," 1709, p. 201.

To all the sons of the Holy Mother, the Church, to whom the present letter will reach, we offer by God's grace William, Archbishop of Antivari, Alamannus in Suana, John of Verben, Laurentius of Arianna, Jacobus of Sagona, Wilhelmus of Bethlehem, Peter of Montimat, Wilhelmus of Acerne, Paulus of Alba, Benedictus of Candien, John of Servien, Bonifacius of Salatan, and Salmannus of Worms, bishops, constant salvation in the Lord.

The Holy Mother, who cares for the salvation of souls, is in the habit of encouraging the devotion of the faithful by some spiritual gifts, namely forgiveness and indulgences, so that they may pay due honor to the service of God and the Holy Church, that the more often and devoutly the Christian people gather there to implore the grace of the Savior unceasingly, the more they may become worthy to obtain forgiveness of their sins and the glory of the eternal kingdom. Because we want the parish church in Untergreislau, Naumburg district, to be visited with due honor and to be diligently honored by all believers in Christ: we remit to all truly penitent and penitent who come to the said church on all feasts of its patron saint and on the consecration (or on the church feast day) of the same church, as well as on other feasts mentioned below, for example Christmas, New Year's Day, Epiphany, Easter, Ascension Day, Pentecost, Corpus Christi, the invention and exaltation of the cross, on all and every feasts of the Holy Virgin Mary, St. Michael the Archangel, the Nativity and Beheading of St. John the Baptist, the Holy Apostles Peter and Paul, and all other holy feasts.

Apostles and Evangelists; also Saints Stephen, Lawrence, Vincent, Pancrat and George the Less; Saints Martin, Nicolai, Gregory, August, Ambrose and Jerome; St. Mary Magdalene, St. Catherine, St. Margaret, St. Cecilia, St. Lucia, St. Agatha, St. Agnetis, St. Anne, the Mother of Mary, the 11,000 virgins, in memory of all the saints and souls, and through the octaves of such feasts, who have such octaves, as well as all Sundays, come for devotion, prayer or pilgrimage, or who at masses, when the bell rings, will say Hail Mary three times with bent knees; likewise who will lend a helping hand for the construction, lights, church decoration or other necessities of such a church; or who in their wills or otherwise will donate, bequeath or bequeath and have donated by others gold, silver, clothes or other gifts of love to the said church; or who will attend the masses of the priest and his sermons and contribute something out of love; or who will transform the churchyard of the said church with prayers for the souls of all deceased believers: as often as they do the aforesaid things or any of them in devotion, we shall all (I say), by the grace of Almighty God and trusting in the power of St. Peter and St. Paul, his apostles, graciously grant them in the Lord a 40-day indulgence from the penances imposed on them, if only the will and consent of the bishop of the district is given. In witness whereof we have caused this letter to be printed with our seal. Done Avignon the 18th of December Anno 1331, and of the papacy Pabst Johannis XXII. in the 16th year. 1)

We Henry, by the grace of God Bishop of Naumburg, consider all the > indulgences mentioned above from the most venerable fathers, the > above-mentioned archbishops and bishops, to be good and right, and > confirm them by our episcopal power; and, by the grace of Almighty God > and in reliance on the intercession of the Holy Apostles Peter and > Paul, graciously grant 40 days' indulgence in the Lord from the > penances imposed on them to all those who are truly penitent and > confessed and who devoutly attend the above-mentioned church on the > feasts named in the above-mentioned letter, or who will do a work > contained in such letter. Done Zeitz, Anno 1332 2) the 7th of March.

1. In the old edition of Walch: "in the 6th year"; but John XXII became pope in 1316 and died in 1331.
2. It will read 1332 instead of "1331" in the old edition, since this letter of confirmation must be later than the previous writing.

16 From the Origin and Progress of Papal Indulgences. Indulgences. 1. section, no. 5. w.xv, 22-24. 17

b. Letter of indulgence for the parish church at Bernstadt in Upper Lusatia, dated Anno 1339.

From the "innocent news," 1728, p. 3.

To all who will see the present Brref, Martinus, by the grace of God and the Apostolic See, Amelinian Bishop, Bonus, by the same grace Calunensian Bishop, Arnoldus, by this grace Figeran Bishop, and Thomas, by this same grace Hemnensian Bishop, wish constant salvation in the Lord.

Since, as the apostle says, we all stand before the judgment seat of Christ and will receive what we have done in life, whether good or evil, we must prepare for our last day by works of mercy, and sow on earth in view of the eternal, so that when the Lord distributes the reward, we may gather multiplied fruit for it; because he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap eternal life bountifully. If then on the part of the most beloved man Conrad Albrecht, from the city of Bernstadt, Meissen diocese, it has been humbly requested from us, that we may grant all those who make a pilgrimage to the church of St. Urbank,....the Virgin of this diocese: we also, trusting in the mercy of Almighty God, and in the prestige and authority of the holy apostles Peter and Paul, remit to all truly penitent and penitent persons, of both sexes, who visit said church on its feast days or other solemn times of the holy Virgin Mary, the Nativity of the Lord, the Circumcision, the Epiphany, the Resurrection, the Ascension, Pentecost, the Trinity and the Consecration of the Church, the Holy Cross, the Holy Angels, John the Baptist, the Blessed Apostles Peter and Paul, and the other Apostles, Evangelists and Holy Martyrs, Stephani, . ..as well as the holy church teachers, Hieronymi, and other teachers and holy confessors, Nicolai and Martini; not less the blessed Mary Magdalene, Agnetis, Lucia, Catharina, Margaretha and Elisabeth; likewise on the feast of all saints, and through their Octavas; on the feast of all souls and on all Sundays; also those who follow the Venerabile, when it is carried to the sick; or who, at the sound of the bells, devoutly pray three Hail Marys; or who, for the building, lights, ornaments, and other things necessary to the said church, will offer a helping hand, to each one of you (thus) mercifully in the Lord 40 days of the penances imposed upon them, provided the ordinary bishop thereof is satisfied therewith. In confirmation of this

We have preserved the present letter with our seal attached to it. Given at Rome in our palaces, in the year of our Lord 1339, on the seventh Roman numeral of interest, the papal dignity of the Lord Benedicti, Pope, the 12th day of the month of Martii, in the fifth year of the same.

And we Withigo, by the grace of God the Bishop of the Churches of Meissen, consider the said indulgence of the venerable fathers in Christ to be valid and approved, and confirm the same by virtue of the authority ... in the name of the Lord, add also for us 40 days of indulgence and a carenam, for those who will find themselves willing and ready for the said feast days and the above-mentioned good works.

And we John, by the grace of God Bishop of the Churches of Meissen, also confirm the letter of indulgence of the venerable Fathers in Christ, in the name of God by our attached seal, also add 40 days of indulgence together with a carena, for all who will come to the above.

c. Letter of indulgence for the church at Lommatsch, from Anno 1359.^1^ )

From the "innocent news," 1722, p. 169.

To all the holy Mother, the Church, sons to whom this present letter will come, we wish by divine permission Raphael in Arcadia, Angelus in Calamia, Franciscus in Lapsaco, Lazarus in Botrosta, Guido in Sosopoli, Bertholdus in Hadrian, Maternus in Casana, Lucas in Salubrica, Richardus in Bisacio, Peter in Valona, Peter in Calia, Richardus in Thermopolis, and Richardus in Pistoria, constant salvation in the Lord.

The brilliance of the divine light, which illuminates the world with its ineffable clarity, makes the godly desires of those who hope in its most gracious majesty enjoy its peculiar grace especially when their devout humility is assisted by the merits and prayers of the saints.

Since we desire that the parish church of St. Wenceslas in Lommatsch, Meissen District, be visited with due honor and diligently venerated by believers in Christ, we, and each one of us, want all truly penitent and penitent who go to said church on all feasts of its patron and on all subsequent feasts, namely Christmas, New Year's Day, Epiphany, Char Friday, Easter, Ascension Day, Pentecost, and the Feast of the Holy Trinity, to be able to attend the church of St. Wenceslas in Lommatsch with due honor.

1. In Walch: "1339". In the years 1352-1362 Innocenz VI was pope. Pope.

18 Cap . 1. of the papal indulgences. W.xv, 24-26. 19

The saints of the Holy Trinity, Corpus Christi, the invention and elevation of the cross, St. Michael the Archangel, the birth and beheading of St. John the Baptist, all the feasts of the Blessed Virgin Mary, St. Peter and Paul, apostles and evangelists, the four teachers of the churches, the feast of all the saints and the commemoration of souls. Peter and Paul, apostles and evangelists, the four teachers of the churches, on the feast of all the saints and the memorial of the souls, and on the said church consecration, the saints Stephani, Laurentii, Martini, Severi, Severini and Gregorii; the saints Catharina, Barbara, Elisabeth and Lucia, and through all octaves of all feasts that have octaves, and on all Sundays and Sabbaths of the whole year, come for devotion, prayer and pilgrimage, and who come for building, lights, books, chalices, clothes or other things, chalices, clothes, or other ornaments of said church, or attend mass, sermons, matins, vespers, and other services, or go into said church with devout invocation to God, or walk around its churchyard, or say Hail Mary three times with bent knees at the evening chimes and the striking of the bell, or follow the body of Christ or the holy oil when they are carried to the sick, or give or bequeath gold, silver, or something of their property to said church, or have others give or bequeath the same, or who will also devoutly pray to God for the venerable Father and Lord, the Bishop of Meissen, who confirms this letter: as often as, when or where they shall do the like or any of the like, by the grace of Almighty God, and trusting in the power of St. Peter and St. Paul, His apostles, they hereby graciously grant 40 days' indulgence in the Lord from the penances imposed upon them, if only the bishop's consent and approval shall be given thereto. In witness whereof we have affixed our seal to this letter. Given Anno 1359, the 1st of March, in the XII. Indiction, and of the Pabbacy of our Lord Pabst Innocentii VI in the 7th year.

d. Letter of indulgence for the church at Memleben, 1359.

From the "innocent news," 1712, p. 783.

Brother Albertus of Bychelingen, by the grace of God Bishop of the Church of Ippus, of the Most Reverend Lord Gerlach, Archbishop of Mainz, Vicarius in spiritual matters, to all to whom this letter is addressed, constant salvation in the Lord. We, who gladly urge all believers in Christ to the works of godliness on a

and God-pleasing manner, hereby, out of heartfelt trust in the mercy of Almighty God and the blessed Apostles Peter and Paul, as well as in the gracious benevolence of blessed Martini, by virtue of the authority granted to us, grant to all truly penitent and confessing persons who make their charitable contribution to the Dominical parish church and others in Memleben, who will make a pilgrimage to the said church on each of the main feasts, namely the Nativity, Easter, Ascension, Pentecost, Corpus Christi, the Glorious Virgin Mary, the consecration of the church, to all the saints and to all the souls, eight days in succession, to keep their devotion and to perform their prayers; not less also those who will go around the churchyard and pray three paternosters for all the deceased saints; who, when the Venerable and the holy chalice are carried to the sick, will devoutly pray, as well as those who, at the ringing of the evening bells, out of reverence for the glorious Virgin Mary, will pray the Hail Mary three times on their knees with devotion, as often as they are not present, mercifully in the Lord for 40 days of indulgence and forgiveness of sins, together with a carena. Above this, by virtue of the present letter, in the name of the Lord, we transfer the feast of the consecration of the church, so far celebrated in the week of St. Martin, to the next Sunday after the feast of St. Martin, where it will be held at all times in the future. Given in the year of the Lord 1359 on the day of the Ascension of Christ, with attached seal.

e. Letter of indulgence granted to the new hospital at Halle in Saxony, Anno 1381.

From the "innocent news," 1728, p. 319.

We Albrecht, of the Order of the Fratrum Minorum, by the grace of God and the Apostolic See, Bishop of the Ebeonensian Churches, announce that in the year of the Lord 1381, by order of the venerable in Christ Father and Lord, Lord Peter, Archbishop of Magdeburg, we have erected a new hospital in the city of Halle, together with the Fratribus of the Order of Predicants, a church and graveyard together with two altars, under the gracious assistance of the Holy Spirit, and hereby grant to all those who visit said church, graveyard and altars, as often as they wish, for the sake of devotion, pilgrimage or prayer, or alms from the property given to them by God for the poor who are there,

20Vom Ursprung u. Fortgang d. päbstl. Indulgences. 1. section, no. 5. w.xv, 26-29. 21

They shall offer them, if only they are truly penitent, sorrowful for their sins, and confess the same; but especially to those who, on the feasts dedicated to the patrons of the church and altars, as well as on the feasts of the Resurrection of Christ, the Ascension, Pentecost, Corpus Christi, the blessed apostles Peter and Paul, and others; on the four feasts of the most blessed Virgin (Mary), on St. Crucis, on All Saints, on the Feast of the Nativity of Christ, the Apparition, and by their octaves, in firm reliance on the mercy of Almighty God, and on the merits of the blessed Apostles Peter and Paul, and the patrons of above-mentioned churches and altars, 80 days' indulgence, two carenas, from the penances imposed on them, mercifully in the Lord; which indulgence shall henceforth apply at all times. Given in the year of the Lord, as above, on the 6th day before the Feast of the Circumcision of the Lord immediately, with our seal attached for the confirmation of the above.

f. Indulgence for the renovated Sonnenfeld Monastery, Anno 1384.

From the "innocent news," 1728, p. 494.

We, Brother John, by the grace of God and the Apostolic See, Bishop of Ebrancio, Pontifical Governor of the Venerable in Christ Father and Lord, Mr. Erhard, Bishop of Würzburg, announce by the present that in the year of the Lord 1384, on the evening before the feast of St. Laurentii the Martyr, we consecrated a small altar in the choir of Sonnenfeld, near the town called Hofstädt, diocese of Würzburg. Laurentii the Martyr, we consecrated a small altar in the choir of the Sonnenfeld Monastery, near the town called Hofstädt, Würzburg Diocese, in honor of St. Andrew the Apostle, St. Erhard the Bishop and the Confessors, as well as the Blessed Virgin Otilia and ... have placed indulgences on said altar, as we mercifully grant 40 days of remission of mortal sins and one year of remission of sins of weakness from the penances imposed on them to those who, for the sake of devotion, make a pilgrimage there on the days of the dedication of this monastery, as well as the aforementioned altar and the patrons thereof, repentant and confessing. Given in the nunnery Sonnenfeld, of the Cistercian Order, Würzburg diocese, in the year of the Lord 1384, on the evening before St. Laurentii the Martyr, under our attached seal.

The letter was written on the day of St. Lawrence the Martyr.

g. Pabst Bonifacius IX's letter of indulgence for the Hospital Martini at Nordhausen, Anno 1391, 1) together with Pabst Alexander V's bull for an altar portatile, so the founder of this monastery was allowed 1409.

From the "innocent news," 1720, p. 875.

Bonifacius Bishop, servant of the servants of God. Greetings and > apostolic blessings to all believers in Christ who will read this > letter!

Although he, from whose grace it comes that he is served worthily and praiseworthily by his faithful, out of the abundance of his goodness, which surpasses the merits of the supplicants, also repays the desires of those who serve him rightly much more than they deserve, we, who gladly want to prepare a people pleasing to the Lord and eager for all good works, entice the faithful with all kinds of gifts, namely indulgences and pardons, to please him all the more, so that they may thereby become all the more skilled in divine grace.

Because we then desire that one altar of the Holy Spirit, another of all the saints; likewise others St. Matthiä, St. Johannis the Baptist, St. Andreä, St. Laurentii; and another St. Mariä, St. Annä, St. Elisabeth, St. Bonifacii, St. Vincentii and his companions, who are in the hospital of the poor St. Martini, outside the walls of the city of Nordhausen, Mainz district, which, as it is said, have been built anew, are visited with due honor and the poor of Christ are duly entertained in said hospital; that also the believers in Christ gather the sooner for devotion to said altars and lend their hand to the maintenance of said poor the more willingly, the more they see that they enjoy there abundantly the gift of heavenly grace: so we want, out of the almighty God's grace and of the holy Sts. Peter and Paul, his apostles, authority and trust in it, to all truly penitent and confessed, who at Christmas, New Year, Epiphany, Easter, Ascension and Corpus Christi feast of our Lord Jesus Christ, also Pentecost; likewise on pem feasts of the Nativity, Annunciation, Purification and Ascension of the Blessed Virgin Mary, and Nativity of John the Baptist, and of the said Apostles Peter and Paul, and the consecration of the same altars, and celebration of all the saints, and by theirs of Christmas, Epiphany, Easter, Ascension and Corpus Christi, also the Nativity and Ascension of the Blessed Virgin Mary, and the Nativity of St. John, and of the Apostles Peter

1. Walch by mistake: "1301".

22 Cap. 1 Of the papal indulgences. W. xv, 29-31. 23

and St. Paul's feasts, and then for the six days immediately following the feast of Pentecost, devoutly visit the aforesaid altars annually and lend their hands for such maintenance: each such feast and holiday 2 years and so many quadragens; but those octaves and the aforesaid 6 days, when they shall visit the altars and lend their hands, have 100 days of the penances imposed upon them graciously remitted herewith; but so that this shall not continue after 10 years. We also want that if otherwise those who visit the said altars, or give their hand for their construction and maintenance of the poor in the said hospital, or otherwise any indulgence has already been given and granted by us for perpetuity or for a certain time not yet expired, this present letter shall neither apply nor mean anything. Given in Rome at St. Peter's the 3rd of June 1391 of our papacy in the 3rd year.

The lead sealInstead of Benencasa

Pabst's Bonifacii IX. Franciscus.

Pope Alexander V. Bull for an altar por tatile, so the founder of the aforementioned hospital has been allowed Anno 1409.

On parchment documents.

Alexander Bishop, servant of the servants of God, the beloved son > Simon, surnamed Segemonde, citizen of the city of Nordhausen, Mainz > district, greeting and apostolic blessing!

The honest devotional zeal that you bear towards us and the Roman Church justly deserves that we graciously grant your request, especially the one that we see going out of fervent devotion, as much as we can with God. Therefore, out of affection for your devout petition that you may have an altar of worship with proper awe and veneration, in order to have mass and all other services held on it in your or your household's presence in appropriate and Christian places, by your own or other appropriate priests: we permit your devotion by this letter. It shall therefore not be lawful for any man to break this leaf of our permission, or to oppose it. And if anyone dares to do so, let him know that he will fall into the disfavor of Almighty God and of St. Peter and St. Paul, his apostles. Given in Bologna (Bononia) the 10th of April 1409 of our Papacy in the 1st year.

(The lead sealUmsonst ausgefertiget

Pabst Alex. V.) Joh. de Crivellie.

h. Letter of indulgence for the Church of All Saints at Mühlhaufen, from Anno 1423.

From the "innocent news," 1728, p. 841.

To all believers in Christ and to the Holy Mother, the Church, Sons, > who are reading our letter or will hear about it, salvation in Him who > gives true salvation to all.

We, Brother Heinrich, by the grace of God and the Apostolic See, Bishop of the Adriatic Churches, in pontifical ordinances Vicarius of the Most Reverend in Christ the Father and of our Lord, Lord Conrad, Archbishop of the Holy See of Mainz, publicly announce by the present letter that we have regained the God's Acre and the Church of All Saints in Mulhouse, and that we have consecrated the high altar in the choir of said church in honor of the Holy Cross, the Blessed Virgin Mary, the Blessed Apostle Bartholomew, the Blessed Sebastian the Martyr, the Blessed Augustine the Confessor, and the Blessed Virgins Catharina and Barbara, with all due and customary ceremonies, and as much as he permits, to whom it is due that the faithful serve him worthily and commendably in perfect holiness, and whose merits far exceed our request; who, therefore, also repays those who righteously adhere to him much more than they may desire and deserve. Nevertheless, since we want to present a people pleasing to the Lord, to attract believers in Christ by some charming gifts and by the remission of sins, so that they may become pleasing to him and therefore more capable of divine grace: We therefore grant to all those who do true penance, recognize and confess their sins, and lend a helping hand to the said church and its building, lights, chalice books, ornaments, or to all other godly works or services; or on all feast days, namely the Nativity, the Circumcision, the Epiphany, the Passion of Christ, Easter, Ascension, Pentecost, Corpus Christi, the feast days of the Blessed Virgin Mary, of all the Apostles, of all the Saints, also on the memorial day of all believing souls, on the feasts of the patrons of the church and on the feast of the consecration of the church, which will henceforth be celebrated annually on the Sunday following St. Bartholomew's Day, the day of the Apostles, and throughout the said feasts, the Octavas will gather for devotion or prayer, or visit the churchyard and the altar; or hold a meeting and pray five paternosters and as many Hail Marys for all the faithful departed; or pay homage to the Venerable and to the holy oil when it is too late.

24From the Origin and Progress of Papal Indulgences. Indulgence. 1. section, no. 5. w.xv, 31-34. 25

or who faithfully attend the masses, early sermons, vespers, or other holy funerals and burials of the deceased, in order to ask the Lord for the grace of reconciliation; or who, when all the bells are rung in the evening, pray three Hail Marys on their knees out of reverence for the Blessed Virgin Mary: if and as often as they will devoutly perform one of the above-mentioned pieces, trusting in the mercy of the Almighty God and in the grace of the blessed Apostles Peter and Paul, by virtue of the power communicated to us, of the penances imposed upon them 40 days' remission of the penalties and one carenam, mercifully in the Lord. In confirmation of all that has been said before, we have caused this letter to be kept with our seal attached. Given and done in the year of the Lord 1423, on the Sunday of Lent, on which the Judica is sung in the Church of God.

(L. S.)

i. Pope Martinus V's letter of indulgence for the church of St. Mary at Geithen, together with the bishop of Merseburg's confirmation and a letter of indulgence. 1422.

From the "innocent news," 1714, p. 22.

Martin Bishop, a servant of the servants of God, wishes salvation and > apostolic blessing to all believers of Christ who will see present > letter.

When we devoutly contemplate the very high and glorious merits with which the Queen of Heaven, the glorious Virgin and Mother of God, is resplendent in the starry abode as a shining morning star; if we also consider in our soul that she, as a mother of mercy, a mother of love and grace, a kind comforter of the human race, a diligent and vigilant intercessor, intercedes with the King whom she begot for the salvation of the faithful who are pressed by the burden of sin: In our opinion, it is fitting, indeed we consider it a duty, that we honor and adorn the churches dedicated to her and other saints by graciously granting forgiveness and indulgences. Thus, we want that the parish church of our dear women outside the walls of the city of Geithen, in the Merseburg area, be given due honor.

and that Christ's faithful prefer to gather for the sake of devotion, so that they may be all the more abundantly filled with the gift of heavenly grace: we graciously, trusting in the mercy of Almighty God and in the reputation of His blessed Apostles Peter and Paul, remit to all truly penitent and penitent who will devoutly visit this church annually on the feast of the Visitation of Blessed Mary, two years and as many quadragenas of the penalties imposed upon them. We also wish to enclose that this letter shall be of no force or validity with the faithful who visit said church, or lend a helping hand for its building and repair, or otherwise give godly alms there, if another indulgence should have been given to them by us for perpetuity or for a certain time not yet elapsed. Given at Rome at St. Peter's the 2nd of December 1422, 1) in the 5th year of our papal government.

(Seal.) Martin the Fifth, Pope.

Pro B. et pistorio

R. de. Valentin.

To all and every believer in Christ to whom our present letter will reach, Nicolaus, by the grace of God and the Apostolic See, Bishop of Merseburg, wishes constant salvation in the Lord. You will perhaps know that we have truly sealed the letter of the most holy Father in Christ and of our Lord, Martin, by the grace of God the Fifth, Pope, according to the custom of the Roman court, with his leaden bull and attached red and blue cords (cordulis), quite unharmed, not obliterated, not scraped, nor in one piece suspect, but without all fault and suspicion, received, seen, read, and carefully examined with due reverence, the following contents: Martin 2c., as above. Having respectfully received this letter, as is proper, and having perused, read, and diligently examined the same, we hold this apostolic letter, by virtue of unferior ordinary power, approved, justified, approved, and affirmed, as much as is in us, by virtue of said power, by present. And because the Blessed Virgin Mary, as we have learned from credible and true news, was ordained in the said parish church of the town of Geithen in our territory, by divine power, the Holy Virgin Mary has been ordained in the parish church of the town of Geithen.

1. Inserted by us. The year 1422 is the fifth of the pope Martin V.

26 Cap. 1 Of the papal indulgences. W. xv, 34-36. 27

We think it is right and just that the faithful should be encouraged to visit more eagerly the places where such miracles take place, since the Mother herself cannot be praised and honored enough by the orphans. So that this angelic queen may consider those who serve her worthy to be a pious intercessor and helper for her at the last judgment, at which each one will be rewarded according to his works, be it good or evil, but we seek to spread the glorification of this God-bearer and redeemer of the lost world: By virtue of our aforesaid ordinary power, trusting in the mercy of Almighty God and His blessed Apostles Peter and Paul, as well as in the power of Blessed Lawrence, our most glorious martyr-patron, we give to all the truly penitent, contrite and confessing, who every year on the feast of the Visitation of the Virgin Mary devoutly visited said parish church outside the walls of the town of Geithen, or otherwise gave alms for its building, mercifully in the Lord 40 days of indulgence from the penitential penalties imposed on them, which shall apply permanently in the future. To confirm all the above, we have had the present letter affirmed with our greater seal. However, we want this letter of ours to remain with the said parish church and not to be taken out of the city of Geithen by profiteers or other people, in which case we deprive it of all force. Given and done at Merseburg in the year 1423 after the birth of Christ, on the first Roman numeral of interest, on the middle week, the 24th of the month of March, or on the holy evening before the Annunciation of the blessed Mary.

Letter of indulgence from Bishop Nicolaus of Merseburg. 1415.

^1^) Nicolaus, by God's grace Bishop of Merseburg, wishes to all and everyone in our city and area everywhere ordained laymen, priests, their vicariis and churchwardens salvation, constant grace and the peace of the Lord. We

1. The following letter of indulgence, as the date indicates, is to be placed earlier than the two preceding documents. This letter speaks of miraculous deeds and signs, which, "as they say", were performed by the God-bearer. In the previous letter it is said that this is based on "credible and true news". Here an indulgence is granted that is to be valid for only one year, but there an indulgence "that is to be valid permanently in the future".

hope to show obedience to God when we stimulate the minds of people of both sexes to offer their alms for the name of Christ and the praiseworthy Virgin Mary. Since we have been told by reliable persons that the leaders of Our Lady's Church outside the walls of the town of Geithen in our area have begun to build a new choir for the praise, glory and honor of the Mother of God, and have had a wall built on a few cubits, but without a charitable contribution from the faithful we would not be able to complete such a building, and because we have a special esteem for this church because of the public reputation that has rung out before us from the various miracles and signs that have taken place there through this praiseworthy God-bearer, as they say: We also grant the special grace and honor of indulgences to this church. Therefore we exhort you, laymen, priests, your vicars and ecclesiastics, appointed and unappointed chaplains, to whom the present letter will reach, in the Lord, and command you, with the forgiveness of your sins, that when the rulers of the said church have come to you with our present letter, you receive them graciously, that you accept them without forcing them to give any gift, and that you may be faithful and emphatically supportive of the church entrusted to you, so that they may contribute their share to the alms, and that you may merit eternal joy through these and other good works that you and they will have done. For we, trusting in the mercy of Almighty God, and by the command of His holy apostles Peter and Paul, give to all and every truly penitent, confessing, and contrite, who have given their alms to the said church, or its building, or for the increase of the worship in the said church, 40 days of the penance imposed upon them; but the year immediately following, reckoned from now on, shall no longer apply. Given in Merseburg in the year of the Lord 1415 on the day of St. Andrew the Apostle, with our seal attached.

k. Letter of indulgence for a chapel at Hofstedt near Coburg, Anno 1442.

From the "innocent news," 1728, p. 1015.

Hermann, by the grace of God and the Apostolic See, Bishop of Accon, of the Most Reverend in Christ Father and Lord, Lord Theodorici,

28From the Origin and Progress of Papal Indulgences. Indulgences. I. Sect., No. 5. W. xv, se-38. 29

of the Holy See of Mainz, Archbishop, of the city and diocese of Würzburg, in pontifical and sacramental matters and in all cases concerning the conscience, (conveys) constant salvation in the Lord. The splendor of the glory of the Father, who illuminates the world with his ineffable light, and the sincere prayer of the faithful, who place their trust in his gracious majesty, is considered especially gracious and inclined when their humble devotion is supported by the meritorious intercession of the saints. Since we now wish that the choir of the chapel in the city of Hofstedt, Würzburg diocese, which was built in honor of St. Mauritii, Laurentii, Christophori, Clementis, Nicolai, Mariä Magdalenä, Annä and the 11,000 virgins, whose relics we have enclosed in the choir altar, and in honor of St. Pauli the Apostle, Urbani and the 11,000 virgins, the 14 Helpers and Panthaleonum, whose relics we have kept in a safe place on the altar on the right hand side outside the choir, like the above, sanctified and consecrated by us, and to be kept in due honor with the first-mentioned altars of the saints in the choir, may be visited often, and the believers in Christ may all the more gladly turn to this church for devotion: we grant to all who do true penance, recognize and confess their sins, and on the feast days of the aforementioned patrons and on the day of the consecration of said choir, namely the next Sunday before the Virgin Mary's Assumption, will reverently visit the aforementioned chapel for the sake of devotion, trusting in the mercy of the Almighty God, and in the merits and power of the blessed Apostles Peter and Paul, for each altar especially 40 days of criminal sins and one year of sins of weakness, together with a carena indulgence from the penances imposed on them, mercifully in the Lord. Which indulgence we also grant to all those who celebrate the said chapel on Sundays throughout the year and on the most noble feast days, namely the Nativity, the Circumcision of the Lord, the Epiphany, Green Thursday, Charlemagne, Easter, the Ascension of the Lord, Pentecost, Corpus Christi, and on all feasts of the blessed Virgin (Mary) and St. Crucis, as well as on all feast days of the Apostles and Evangelists, St. John the Baptist and all the Saints, will devoutly attend the Octavas, whenever it may be, and pray three Hail Marys at the evening bell out of reverence for the most blessed Virgin Mary, or will keep a threefold company around the graveyard of the church, trusting in the power of St. Peter and St. Paul and said Lord of Mainz.

and make a gift. For the clear confirmation of this, we have had this letter kept with our attached seal. Given and done in the year after the Incarnation of the Lord 1442, on the Day of All Saints.

I. Pabst's Nicolaus V letter of indulgence, which he gave to the chapel at Ziegenhain Anno 1453^1^ ).

From the "innocent news," 1731, p. 681.

Nicolaus, the bishop, a servant of the servants of God, wishes salvation and apostolic blessing to all believers in Christ who will read this letter. Although, according to the Prophet, one should glorify the Lord in his saints, it is fitting that one should praise especially in the one through whom eternal salvation has appeared to the human race, namely in the highly praised blessed Mary, the constant Virgin and Christ-bearer, praise and glorify God all the more gloriously, and the faithful in Christ, the chapels founded in His honor, worship Him all the more devoutly, the more this sanctified Virgin, who became a mother of our Savior, deserves to be highly honored before other saints in heaven and to be duly exalted above the angelic choirs. If, as we have heard, because of very many, even innumerable miraculous works, which the great and merciful God performs daily in praise and honor of the exalted Mother, namely the aforementioned Virgin Mary, in the faithful of Christ, when they devoutly call upon her in their needs, there is a great and popular pilgrimage of the faithful of Christ to the chapel of said Our Lady in Ziegenhain, Naumburg diocese, for the sake of devotion and to obtain remission of their sins, but we want that such devotion may blessedly increase from time to time, and that the faithful themselves may all the more gladly gather to invoke this glorious Virgin and to visit the said place for the sake of devotion, so that they may therefore see themselves all the more abundantly filled with the heavenly gift of grace: we graciously grant, trusting in the mercy of Almighty God and in the power of His blessed Apostles Peter and Paul, to all truly penitent and penitent persons who, on the feast of the Nativity of the blessed Virgin Mary, devoutly make a pilgrimage to the said chapel every year, and help in its construction and increase of the divine service.

1. In the old edition of Walch: 1454. But in the text it says 1453, and the latter is the seventh of Nicolaus V.

30 Cap. 1 Of the papal indulgences. W. xv, 38-4i. 31

We have decided that those who will offer a helping hand, seven years and as many quadragenas of the fines imposed on them, but in such a way that after 20 years the present letter shall no longer be valid. We wish to add, however, that if for those who otherwise go on pilgrimage to the said chapel and offer a helping hand for the building and increase of the divine service, or otherwise give godly alms there, another bull of indulgence, which is to last permanently or for a certain time, perhaps not yet expired, had been issued by us, our present letter shall no longer be of any force and emphasis. Given at Rome at St. Peter's in the year after the birth of the Lord 1453, July 21, in the seventh year of our papal dignity.

(I,. 8.) Marcellus.

This letter of indulgence, together with the following and another letter of indulgence issued by Pope Paul II to this chapel in 1466, which has the same content as the one mentioned above, can still be seen in the original at the church in Ziegenhain, which lies near Jena; under this there is still a seal, on which Peter and Paul are written, with the inscription: SPASPE probably: 8.8. Uktru8f. A foreign hand has added outside: Nicolaus Pabst, the Fifth, mercifully grants indulgence for 7 years and as many quadragenas from the penances imposed on them.

m. Letter of indulgence from the Bishop of Naumburg for the chapel at Ziegenhain, Anno 1426.

From the "innocent news," 1731, p. 688.

John, by the grace of God and the Apostolic See, Bishop of Naumburg, wishes all and every believer in Christ, who will see or hear about this letter, salvation in Him who is the true power and the true salvation of all. The more she, as the Mother of God, deserves to be placed high above all the saints in heaven, the more pleasing it is to God, who rejoices in His saints when they are glorified, to pay homage to the blessed Mary, the constant Virgin. Therefore, as we wish that the chapel in the village of Ziegenhain, located in our diocese, which is named after the highly praised Virgin Mary, the comforter of all the abandoned, and has her as patroness, be visited often and much with due honor: we grant to all truly penitent and confessing persons who make a pilgrimage to the said chapel for the sake of devotion, perform their devotions there, serve at the masses, if any are to be read, and offer their sacrifices; also, under the ringing of the evening bells, with bended knees, three times the Ave Maria.

and will give their other alms for the building, ornaments, lights and other necessary things, in whatever way it may be done, trusting in the mercy of Almighty God and in the power of His blessed Apostles Peter and Paul, if and as often as they have done the things mentioned above, or one of the things mentioned above, 40 days' remission of the penances imposed on them, mercifully in the Lord; The apostolic bulls of indulgence, which have been granted by countless previous lords, archbishops and bishops to the said chapel, and which should still be granted in the future, are, as far as we are concerned, approved and valid in our diocese. Given in the year of our Lord 1425, the 28th day of October, with our seal attached to the present letter below.

(I,. 8.)

n. Copy of a letter of indulgence issued under the papal government of Eugenii IV. 1431-1447.

This copy was first published by the Hamburg pastor M Nie. Hardkopf in 1617 in Latin and German. It is also found in both languages in the "Sammlung von alten und neuen theologischen Sachen", 1726, p. 187.

Dearest brothers in Christ! You have no doubt that God can do whatever He wills in heaven and on earth, so now we announce to you and know that God, through His marvelous omnipotence, sent a box, made by the disciples of the apostles from imperishable wood, full of God's glorious wonders, from Jerusalem to Africam, especially to the city of Carthaginem, from there to Hispalin, and again from there to Toledo in Asturiis to the holy church of St. Salvatoris. Salvatoris, in the place called Ovetum. In the opened chest, many more boxes of gold, silver and ivory were found, in which, when they were opened with great reverence, fear and trembling by holy men, they immediately saw several reports, information and registers about the inserted sanctuary. There they found Christ's palm, a jar full of Christ's blood, placed about to the side of an image that the Christians had made in Christ's image, and the old stubborn Jews had hung on a wood and opened its sides with a spear, from which water and blood flowed to strengthen the faith of Christ's suffering all the more. There they found of the right cross of the Lord, of the thorns

32Vom Ursprung u. Fortgang d. päbstl. Indulgences. 1. section, no. 5. w. xv, n-43. 33

the crown of the Lord, the tomb of the Lord, the robe of the Lord, the swaddling clothes in which the Lord lay wrapped in the manger, the bread of the Lord's supper, the bread with which the Lord fed 5,000 people, the manna which God rained on the children of Israel, the earth of the Mount of Olives on which the Lord stood when he was about to ascend to heaven and when he raised Lazarum; of the tomb of Lazari himself, of the milk of the mother of the Lord, of her hair and clothes; one of the thirty pieces of silver for which the Lord of Judah is sold; the mantle given by the Queen of Heaven (Mary) to St. Alphonfo, Archbishop of Toledo; of the mantle of the prophet Elijah; the garment of St. Tyrsi the Martyr, the hand of St. St. Stephen, the first martyr, the right slipper of St. Peter the Apostle, the forehead of St. John the Baptist and his hair; the bones of the holy innocent (children), limbs from the fingers of the three holy boys Ananiä, Azariä and Misael; the hair with which Mary Magdalene dried the feet of the Lord; the stone with which Christ's tomb was sealed, the olive branch which the Lord had in his hand at the Palm Festival; of the rock of Mount Sinai, on which Moses fasted; of the rod, so that Moses might divide the Red Sea for the children of Israel; the basket of Peter and Andrew, a piece of roasted fish and honey, and many other bodies of the holy martyrs and bones of the prophets, confessors and virgins, the number of which is known to God alone. Besides the above-mentioned box, there are the bodies of the holy martyrs and martyrs' daughters, Eulogii and Lucretiä, and St. Eulalia and the virgin Emerentia, St. Pelagii and St. Vincentii, martyrs and abbots, St. Pope Juliani, and the body of King Casti, who founded and endowed the church. There is shown a cross made by the angels; there is one of the six stone water jars in which the Lord made water into wine.

But whoever is called by God to visit, by divine inspiration, such precious and glorious jewels of the holy martyrs, he shall know that the third part of his sins shall be remitted to him by the bishop of the place or his authorized representative, by apostolic power granted to the bishop and his own (by the pope); but with imposition of due satisfaction and penalties.

The brethren of the same church also have a plenary indulgence to be granted by the pope to any man who desires it, for a thousand and four hundred years, six quarters and a half. Yes, also

The present pope, Eugenius IV, and other Roman popes, by their apostolic letters of bull, wish to give true penance and confession to all those who attend the above-mentioned church, and to offer a helping hand for the further edification of the church, on the day which will come before the feast of the Exaltation of the Cross of Christ, in addition to the preceding and following fifteen days, perfect forgiveness of all their sins, and especially in the last hour, indulgence herewith for eternity.

†

So the red cross is talking:

The devils depart from me swiftly, Even fever, pestilence and great > wind, I am a protection in all danger, In childish distress even so > hard.

o. Pope Boniface IX's letter of indulgence for the Church of Our Lady in Dresden.

From the "innocent news," 1714, p. 375.

Bonifacius Bishop, a servant of the servants of God, wishes salvation and apostolic blessing to all believers in Christ who will receive this letter. If we devoutly contemplate the great glory of the merits with which the Queen of Heaven, the Virgin, who is a praiseworthy God-bearer, is resplendent in the sky as a shining morning star; if we also consider in our hearts that she, as a mother of mercy, grace and piety, a kind comforter of the human race, a diligent and vigilant intercessor, intercedes with the King whom she begot for the salvation of the faithful who are pressed by the burden of sins: In our opinion, it is proper, indeed we consider it a duty, that we should entice the faithful to the constant veneration and perpetual remembrance of this Virgin, as it were by gifts, and stimulate them by indulgences and forgiveness of sins, so that they may thereby become more capable of divine grace. Since we have heard that this venerable Virgin has performed many miracles in the Chapel of the Holy Cross by divine power, and in this

1. The date of this document in the old edition of Walch "1458" is in any case incorrect. Bonifacius IX was pope from 1389 to 1404. The tenth year of his pontificate was 1398: we have also put this in the text below. The error will have arisen by reading the Latin number MCCCXCVIII.

34 Cap. 1. of the papal indulgences. W. xv, 43-47. 35

In addition, in honor and out of reverence for the highly praised Virgin, a chant in two choirs of this praiseworthy Virgin, which begins: Salve Regina misericordiae, is to be solemnly and devoutly sung by the clergy of said city every day, namely at evening time, and that at this singing a large number of people from this city are present with devotion: We want the faithful in Christ to gather all the more gladly for the sake of devotion at this singing, so that they may be filled all the more abundantly with the heavenly gift, and, trusting in the mercy of Almighty God, and by the command of His blessed Apostles Peter and Paul, we mercifully grant an indulgence of 40 days from the penances imposed on them to all truly penitent and confessing persons who visit this chapel at the time of the devotional singing; which is to be understood from each day in which they will visit this chapel and be present at the singing, as mentioned above. We also intend that if any other indulgence should be given by us to the believers in Christ who will attend this absolution, either in perpetuity or for a certain time not yet elapsed, the present letter shall be of no force or effect. Given at Rome by St. Peter, April 30 1398 in the 10th year of our papal reign.

We Caspar, by the grace of God and the Apostolic See, Bishop of Meissen, consider the indulgence copied to be valid, accept it, ratify and confirm it presently, and mercifully grant for us in the Lord another 40 days' indulgence from the penances imposed on them to all truly penitent and confessing persons who have complied with the above. Our seal is attached herewith to confirm the letter. In the year of our Lord 1398, July 5.

(4,. 8.) Johann von Pempelvorde.

p. Letter of indulgence from 1470.

This letter of indulgence has been printed twice by Walch by mistake, which Walch has already noted, namely here and sub No. 10. We leave it out here.

q. Letter of indulgence for the church at Weickershahn, 1470.

From the "innocent news," 1711, p. 935.

Guilielmus of Ochen, Philip of Albano, Richardus to St. Eusebio, Angelus 1) to St.

1. Here and in the following, in the old edition of Walch, there is always a pleonastic "and" between the names of persons and places. We have omitted this.

Cross in Jerusalem, Bartholomew to St. Clement, Jacobus to St. Chrysogono, Oliverius to St. Marcellino and St. Petro, Rodericus to St. Nicolai in the Tullian Prison, Franciscus to St. Eustachio, Franciscus to St. Maria Nova, by divine mercy of the Holy Roman Church bishops, priests and deacons, cardinals of Rouen, Boulogne, Coutance, Rennes, Ravenna, Pavia, Naples, vice-chancellors of Siena and Mantua, all and everyone constant salvation in the Lord.

Considering reverently and attentively the sublime and excellent merits by which the glorious Virgin Mary gives off her radiance like a bright morning star, and finding that she, as the Mother of mercy and source of all godliness, pleads diligently with her Son, whom she bore, for those who are hard-pressed with sins, we deem it just and right that we grant a rich indulgence to the churches consecrated in her honor. We therefore wish that the church of our Lady in Weickershahn, Merseburg diocese, be visited by the faithful with due reverence, and that the faithful themselves gather in the same devotion all the more willingly and gladly, the more abundantly they will see themselves filled and refreshed with the heavenly gifts of grace; and out of heartfelt trust in the mercy of Almighty God, and in the majesty and power of His blessed Apostles Peter and Paul, grant to all and everyone truly penitent and confessing, the said church on the feast of the Annunciation, Ascension, Nativity and Visitation of the Blessed Virgin Mary, The Cardinals of the Holy See; we the aforesaid Cardinals, and each one of us in particular, for each such day, out of mercy in the Lord, for 100 days' indulgence from the penalties imposed upon them, which shall last the present and future time. For the authentication and testimony of all and each of the aforesaid bishops, we have executed the present letter, and have caused the same to be kept with our attached seal. Given at Rome in our ordinary palace, in the year following the birth of the Lord 1470, January 1, of the papal dignity of our Lord Paul, by divine providence of Pabst the Other, in the sixth year.

36 Vom Ursprung u. Fortgang d.päbstl. Indulgences. 1. sect.) No. 5. w.xv, 47-49. 37

r. Letter of indulgence from the church at Pfafroda in Meissen, issued in 1480.

From the "innocent news," 1712, p. 688.

Guilielmus at Ostia, Oliverius at Albano, Marcus at Preneste, bishops; Stephen at St. Mary in Transsiberinis, John at St. Cecilia, John at St. Marcello, Jerome at St. Sergio and Bacho, Gabriel at St. Chrpsogono, priests; and Franciscus at St. Eustachio, and Raphael to St. Georgio, Diaconi, by divine mercy of the Holy Roman Church Cardinals, to all and every believer in Christ who will read or hear of this letter, constant salvation in the Lord. The more we encourage the minds of the faithful to devotion, the more salutary we also provide for their souls' blessedness. We therefore wish that the Parochial Church in Pfafenroda, Meissen diocese, for which, as we have heard, Caspar de Schonenberg, beloved to us in Christ, in said diocese, bears a special respect, be visited with due honor, always held in high esteem by the believers in Christ, and properly maintained in its adornment and construction, and handled, as well as duly provided with missals, chalices, lights and other church ornaments, not less the service therein be more frequently performed; and that the Christian faithful themselves prefer to assemble there for worship, or to lend a hand for its construction and other aforementioned things, so that they may see themselves all the more richly filled with the heavenly gift of grace: and out of heartfelt trust in the mercy of Almighty God and the high authority of His blessed Apostles Peter and Paul, grant to all and every believer of both sexes who do true penance, confess their sins, and visit the said church on the second day of Pentecost and the eighth day of the Feast of Corpus Christi,-also on the feast of the consecration of the church from the first evening until the next inclusive every year with devotion, and give assistance to the building and other works mentioned before; We, the said Cardinals, and each of us in authority, for each of the feast days mentioned, on which they will do this, graciously grant the Lord a 100-day remission of the penances imposed on them, so that the same shall be valid at all times in the future. To certify and attest all that has been said, we have had the present letter drawn up and sealed with our Cardinal seals. Given at Rome in our palaces, in the year following the birth of the Lord 1480, on the thirteenth of the Roman Kalends (indictione), on the twelfth day of the month of May.

Month of April 1480, of the Pontificate of Lord Sixti, Pope IV, in the ninth year.

And we John, by the grace of God and the Apostolic See, Bishop of > Meissen. lish See, Bishop of Meissen, consider the aforementioned most > reverend fathers' letter of indulgence in Christ to be valid, accept > it in the aforementioned ordinary form by virtue of our sovereignty > and power, confirm and affirm it also by present letters, and > nevertheless graciously grant, on our behalf, to all and every > penitent and confessing faithful of both sexes who comply with the > above, as often as they will do so, a 40-day indulgence from the > penances imposed on them, so that the present one shall be permanently > valid in the future. Given in our castle Stolpen, in the year of the > Lord 1480, on Friday, July 12. [From the Pfafenrod original, which is > preserved in the Schönberg archives, this letter has communicated

Johannes Frider. Gauhe, Past. Ober-Neu-Schönb.]

s. A letter of indulgence for the church St. Kiliani at Westhausen, from Anno 1SOO.

From the "innocent news," 1720, p. 183.

Oliverius of Salina, and John of Portua, George of Alba (Aube), and Jerome of Penestre, bishops; Ludovicus John of the title of the Four Crowned, Dominicus of the title of St. Clement, John Anthony of the title of St. Nerei and Archilei, Bernardinus of the title of the Holy Cross in Jerusalem, Raymundus of the title of St. Vitalis, John of the title of St. Priscae, and Wilhelmus of the title of St. Pudentianae, Cardinal Priests by the Grace of God of the Holy Roman Church; Franciscus to St. Eustachii, Raphael to St. Georgii of the Golden Curtain (Veli), John to St. Maria in Dompinca, Fridericus to St. Theodore, Julianus to St. Cosma and Damiani, Cardinaldiaconi, to all and every believer in Christ who will read this letter, constant salvation in the Lord.

Among other churches of the saints, those consecrated to the honor of St. Kilian the Martyr deserve to be venerated more solemnly, because the fighter of Christ for his name's confession fought in fervent love in the Lord, endured suffering, and gloriously completed martyrdom, triumphing with other saints in heaven.

38 Cap. 1. of the papal indulgences. W.xv, 49-52. 39

Because we then request that the parish church of said Saint Kilian the Martyr, in Westhausen, Würzburg district, be visited with proper honor and diligently venerated by the faithful and properly maintained and protected in buildings and shelter, and also properly provided with books, chalices, lights and other church decorations, The more they find the gift of divine grace there in abundance, the more willingly they will offer their hands for its preservation and other things we have said above: We, the above-mentioned Cardinals, and each one of them, by the grace of Almighty God and trusting in the power of St. Peter and St. Paul, his Apostles, want all and every believer in Christ, of both sexes, to do true penance and confession, and to celebrate the said Chapel at Christmas and Easter of our Lord Jesus Christ, likewise on the feast of the said St. Martyr Ciliano, and the Assumption of the Blessed Virgin Mary, and on the consecration of this church, from the first to the second vespers, and to lend a helping hand to the above, for all and each of the said feasts and days, when they do so, 100 days of the penances imposed upon them are hereby graciously remitted in the Lord, to apply from now on to all future times. In witness whereof we have caused this letter of ours to be executed, and have caused our seal to be affixed thereto. Given in Rome in our houses, Anno 1500, the 7th of July, of the Papal Government of the Most Holy in Christ the Father and of our Lord, Lord Alexandri, by Divine Providence Pope VI, in the 8th year.

A. Binenperger.

To all and every believer in Christ who will read our present letter, salvation in the Lord, by the grace of God, Bishop of Wuerzburg and Duke of Oriental Franconia. We have seen and found the letter of indulgence of the most reverend in Christ fathers and lords cardinals and bishops, which is sealed with their true oblong seals, which, as you can see here, are attached to it, to which our letter is also attached, completely and unharmed, nowhere crossed out, or otherwise suspicious in any place, but completely without any defect, injury or suspicion. Therefore, we, the same Cardinals, for the following of all and every believer in Christ, of both sexes, who are quite penitent, repentant and confessed, and who devoutly visit the parish church of St. Kilian the Martyr at Westhausen, of our Würzburg district, on the feasts and days contained in said apostolic letter, and which

If they do so often, by the grace of Almighty God, and of St. Peter and St. Paul, His apostles, and of the holy martyrs Kiliani, Colonati and Totuani, patrons of our Wuerzburg churches, and by virtue of their merits, and by virtue of their authority and trust therein, we graciously grant a 40-day indulgence from the penances imposed on them in the Lord, so that it may remain so now and at all future times. In witness whereof we have caused to be affixed to this letter the seal of our Vicariate, which we require for this purpose. Given in our city of Würzburg, Anno 1500, on the day of St. Augustine, bishop and martyr. Joh. Hickerich,

Procurator Fisci, wrote it.

t. Memlebian letter of indulgence. 1503.

From the "innocent news," 1712, p. 923.

We John, by the grace of God and the Apostolic See, Bishop of the Sidonian Churches, Professor of the Holy Scriptures, of our in Christ blessed Prince and Lord, Lord Bertholdi, by the grace of God, Archipräsulis of the Holy See of Mainz, in spiritual matters Vicarius General, know beforehand, by the grace of God the Holy Spirit, which is always with us and cooperates with us, that the Parochial Church of the Parish of Memleben has been rebuilt with ordinary and due solennities and provided and preserved with a graveyard. We hereby publicly declare and confess to all and every believer in Christ who, for the sake of devotion, with true contrition and sadness over their sins, visit said church on the feast days of the Nativity and Circumcision of Christ, the Three Kings, Palm Day, Green Thursday, Easter, the Ascension of the Lord, Pentecost, the Feast of the Holy Trinity, Corpus Christi and the Day of All Saints, as well as the memorial days of other saints of the true Church, St. Michael the Archangel, and others. etc, or on any feast day of the blessed Mother of God and on the church consecration feast, which is celebrated annually on St. Martin's Sunday for eight days. Also those who, for the salvation of the departed souls of the faithful, pray around the churchyard five paternosters and as many Hail Marys, and when the church bell is rung in the evening, say the angelic greeting three times with devotion and bent knees, or follow the Venerabile when it is carried to the sick; not less those who, for the preservation of the divine service and increase of the church ornaments, are helpful to the church.

40 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 5, W. xv, ö2-st. 41

The Holy Spirit shall grant them an indulgence in the Lord for eleven days, out of heartfelt trust in the grace of the Almighty God and in the majesty of the Holy Apostles Peter and Paul, and shall also remit a fast from the penitential exercises imposed on them. This was done in the year of the Lord 1503, June 26, under our attached seal.

u. Letter of indulgence granted by Pope Leo X to the large parish church of St. Mary in Gdansk in 1316.

From Schelwig's "Prüfung des Pabstthums," p. 419.

Leo, the bishop, a servant of the servants of God, wishes salvation and apostolic blessing to all believers in Christ who will read this letter. In devoutly contemplating the excellent merits of the unspeakably praised Virgin and Mother of God, Mary, we deem it just and right that we grant a rich indulgence to the churches sanctified in her name, and honor her with an indulgence and a bull of grace. Now we have already at other times granted indulgences to all and every believer in Christ of both sexes, where they have done true penance, confessed their sins, or presented themselves for confession, and to the parish church of St. Mary in the city of Gdansk. St. Mary's of the city of Gdansk, Vladislav diocese, belonging to the beloved son, Mauritio Ferber, the superior of this church and of the disputes occurring in the papal palace, Notario, our acquaintance, on all feast days, the Visitation, the Ascension, the Nativity, the Purification and the Annunciation of St. Mary, from the first evening until the setting of the sun on the aforementioned feast days, The saints, who would devoutly make a pilgrimage every year, and also offer a helping hand for its construction, preservation, handling and safekeeping, would be mercifully granted a remission of 50 years and so many quadragenas from the penances imposed on them, as is more extensively contained in our bull issued on this matter. In order that the Feast of the Conception of the Blessed Virgin Mary may be kept and celebrated with equal importance, we wish to have the above-mentioned Bull, with all and every clause contained therein, extended and enlarged to this feast as well. Given in Rome at St. Peter's, in the year after the birth of the Lord 1516, April 14, in the fourth year of our papal dignity.

v. The diploma of indulgence, with which Pope Leo X adorned the Church of Trier, especially in the presentation of Christ's skirt. 1515.^1^ )

From Browerus annal. Irevirens., tow. II, uäckit., p. 566.

Leo, bishop, servant of Christ's servants, to all believers in Christ > who will see this letter, salvation (greeting) and apostolic blessing!

Our Savior, the Lord Jesus Christ, the Son of God, in order to reconcile the human race, which was condemned to eternal death by our first father's transgression, to the heavenly Father, wanted to descend from the high heavenly seat on the earth of this world, to take on flesh from the virgin body, and finally to suffer temporal death voluntarily on the altar of the cross, in order to lay down the burden of sin. Therefore we, who, though by insufficient merits, administer his place by his holy providence on earth, following his footsteps, provoke the sheep of his flock, so commanded to our care, to sincerity, devotion and holy works of love by spiritual gifts, namely indulgences and forgiveness of sins, so that they may thereby attain the fruit of the suffering of Jesus and the salvation desired by all, and become worthy to come to the joy of eternal blessedness.

Since (as we have heard from the venerable brother of ours, Richard, Archbishop of Trier, through his ambassadors dispatched to us and to the apostolic see to take the oath of allegiance) the church of Trier first received the faith under St. Peter, the prince of the apostles, before all the churches in Germany and France, from the teachers Euchario, Valerio and Materno, and received the supreme see over all the churches lying beyond the Alpine mountains because of its venerable antiquity; Also, in the following time, by the blessed Helena, Constantine Magni's mother (who consecrated her royal house, which she had in Trier), magnificently built and endowed, and with various relics (after she herself, the blessed Helena, came back from Jerusalem, after the invention of the holy cross and nails of the Lord, with the consent and favor of the most holy Pope Silvester),

1. The old edition of Walch has the date "1511", which is incorrect. Leo X was installed as pope on April 1, 1513, therefore this document, which is dated January 26, is to be placed in the year 1515. Cf. 1^601118 X. iLsMstn, edited by Cardinal Hergenröther, Freiburg im Breisgau, 1884, tasoioulj xriini, x. 3.

42 Cap. 1. of the papal indulgences. W.xv, 54-57. 43

namely the unsewn skirt of our Lord Jesus Christ, and one of the nails with which the same our Savior was crucified, likewise with the head of St. Cornelius the Pope and Martyr, and other holy relics. Cornelius the Pope and Martyr, and other holy relics, and was made so famous by said Constantino and other emperors' gifts, that it was considered and deserved to be called the other Rome and a ruler of the lands, and among all the churches of Germany and Gaul (France) the first; but alas! Afterwards, since it stood firm in defense of the Roman Church and the Catholic faith, it suffered the terrible persecution of the tyrants for a long time, and was finally brought to ruin by Attila, the Huns, Greeks, Wends, Norsemen and other enemies of the faith, devastated and devastated, also deprived of gold, silver and precious jewels and jewels (iocalibus et clenodiis), and brought to such poverty that they can be maintained and maintained in their buildings, ceremonies, services after dignities impossible: We, who desire that the said church of Trier be diligently attended with due honor, and (as its reputation and the unseamed skirt and nail of our Lord's most venerable devotion, and of St. Peter, prince of the apostles, and St. Cornelii, bishop of Rome, should be) that the church of St. Peter should be maintained in its buildings, ceremonies, and services according to dignity. Cornelii, bishop and martyr, whose and many other saints' relics are known to rest there, require merit) be well provided and adorned with befitting and splendid buildings, quantity of clergy, variety of ceremonies and other necessities belonging to the divine service, and the congregation of the Christian faithful, whose assistance the said church at Trier needs at such time, the more willingly, for the sake of devotion, approach it and the sooner extend their hand to the said things, the more abundantly they find the grace extended, out of the very same almighty God's grace and the most holy Peter's and Paul's, his apostles', power, and in trusting in it decided, all and everyone of both sexes to be justly penitent and confessed, or who intend to repent and confess, the said church at Trier and the relics kept there every seven years, if the Palladium at Aaken, of the episcopal district of Liège, so every seventh year on the 7th day of July. of the month of July and is celebrated 14 days in succession, from the 7th day of the same month of July and the 14 days in succession.

1. In Walch's old edition, "Passadium ^or perhaps Palladium."

We are pleased to inform you that we will visit you once in the next few days and extend our hands to you for the above, to grant you complete indulgence and forgiveness of your sins, which we hereby grant.

But those who on one day of the feasts of Christmas, Easter, Pentecost, and the Assumption, and on the day of the consecration (or Kirchmeß) of such a church of Trier, and on Thursday, Friday, and Saturday in the great week (Marterwoche) every year will do so, to them we grant 100 years and so many quadragens of indulgence. But those who visit the said church every day and offer their hands; likewise those who will attend the singing of the mass, the brotherhood of the faithful, established under the name of said relics, in the very church of Trier every day, likewise the annual days and commemorations of the deceased brothers of said brotherhood, which are solemnly celebrated every four seasons (Quatember), and will extend their hands in the same way, to them we grant 1 year and 1 quadragen of indulgence in the Lord, from the penances imposed on them. And that the believers in Christ, who come to the church at Trier in time to obtain such indulgences, become the more skillful for it (we want) that said Richard, the time archbishop in Trier, and said son's chapter of the Trier church, as many in the same church are common (secular) clergy, or also all, also the mendicant order monks, as much as seem good or enough to him; and the same believers in Christ, who come to the said church in Trier to obtain this indulgence, after diligently hearing their confession, from all and every sentence of excommunication, suspension and interdict, and what church sentences are more; also from excommunication and punishments, which are inflicted by law or by men, on whatever occasion and for whatever cause, in which they might have been imprisoned at the time; likewise of all sins, transgressions, and vices or crimes, however grave and great they may be, and otherwise belonging to the apostolic see alone (except in cases of infringement of the liberty of the church, heresy, insurrection, or conspiracy against the person or state of the Roman Pontiff, or the very see); forging apostolic letters, petitions and commissions, invading, plundering, taking countries and lakes directly or indirectly subject to the said Roman Church, tampering with the person of a bishop or prelate, forbidding things that have fallen to the Roman court, bringing weapons or other forbidden things to the infidels), absolving them and imposing sanctions for the sins committed.

44Vom Ursprung u. Fortgang d.päbstl. Indulgences. 1. section, no. 5. w.xv, 57-59. 45

The church may be converted into a penitential church, likewise all vows for the work and benefit of the said church and its construction, and the reported relics ornamentation, and have the power to order freely and without hindrance.

And that the offerings, revenues and alms, and everything else given by the said faithful in the said 7 years and otherwise, to obtain this indulgence, to the said church at Trier of the time, shall be used for the building and adornment of the church at Trier and the said relics, and to no other use, we command by virtue of this; We also order and expressly testify that this present letter does not include or include under any revocation (or withdrawal), inhibition or restriction of any indulgence, even the plenary indulgence, which we and the said See have also omitted for the building of the cathedral church of the very same Prince of the Apostles in the city, with some points of annulment, also other stronger and more powerful means of inhibition (or articles) hitherto and according to time, but shall be entirely exempted therefrom, and if it should often appear to have been included and enclosed thereunder, shall at all times be restored to its former state and to such a state as it was before, and shall be completely replenished and exempted, and shall be respected therefor, without any apostolic statute and order, or anything else contrary thereto, ever being able to or being intended to do anything against it, from now on, at all future times. Given in Rome at St. Peter's, A. C. 1515, the 26th of January, in the 2nd year of our papacy.

This letter of indulgence was communicated by the said Prince Richard, as Metropolitan Archbishop, and made known through the subordinate districts of Metz, Tulle and Verdun; as is evident from the letter which I find written to Hugo Hajardi. For thus he writes:

Venerable in Christ Father, dearest friend! Our most holy Pope Leo X, on account of the most holy unsewn skirt of our Lord Jesus Christ and other holy relics, which are kept in our Church of Trier, of praise, glory and veneration, has given and made known to our Church, through our district and country, a total indulgence 2c. Therefore, we ask him, 1) to kindly hear, accept and handle the ambassadors (whom the apostolic commissarii, and the venerable, strict, our faithful and dear ones, the provost, dean and chapter of said church, send through your districts for the same indulgence proclamation).

1. "him" and the immediately following "he" are the person addressed, not the third.

so that they may proclaim the indulgences themselves, the contents of the apostolic letters, all the more easily, erect the cross at the proper places for the end, and carry out everything else that is required for the matter without hindrance. In this, your paternity will not only show God a pleasing and the supreme pope a pleasant work, but also me a special favor.

Eilenberg letter of indulgence. 1518. 2)

Raphael of Ostia, Bernardinus of Salina, Dominicus, but afterwards > also Franciscus at Preneste, bishops; Peter of the title of St. > Eusebii, Adrianus of the title of St. Sabinä, Scaramutia of the title > of St. Cpriaci in Thermis, and Ferdinandus of the title of St. > Pancratii, presbyters;3) Alexander St. Eustachii, Marcus of St. > Mary novae, Amaneus of St. Nicolai in the Tullian dungeon, and > Sigismundus St. Mary novae, by God's grace of the Holy Roman Church' > Cardinaldiaconi, to all and every believer in Christ who will read > this open letter, constant salvation in the Lord.

The more often we move the minds of the faithful to works of love, the better we counsel the salvation of their souls. Because we then desire that the parish church of St. Nicolai in Eilenberg, 4) Magdeburg district, be visited with due honor. Nicolai in Eilenberg, 4) Magdeburg district, be attended with due honor and be diligently honored by the faithful and duly improved, preserved and maintained in its construction and buildings, also with books, chalices, lights, church decorations, The more they see that they enjoy the gift of heavenly grace there more abundantly, the more willingly the Christian faithful will go there and lend a helping hand for the renewal, preservation, maintenance and care of the same: Thus we, the Cardinals, each one of us for himself, have received from our beloved in Christ M. Hermann Rabs, of the Order of Friars Preachers, and Provincial of the Land of Saxony, according to the use of such Order, which in this case has fallen to us.

2. Walch did not specify the source from which this writing flowed.
3. In Walch's old edition: "Pbit." which we have resolved by "Presbyter."
4. In the old edition of Walch it says here: "Eulenberg", but it will probably mean the town of Eilenburg, which is in Prussian Saxony.

46 Cap. I. On the papal indulgences. W. xv, 59-61. 47

The Holy See, by the grace of Almighty God and in reliance on the authority of St. Peter and St. Paul, His Apostles, has decided to grant the petition of the Holy Father, and has decreed that all and every believer in Christ, of both sexes, who do true penance and confession, shall attend the said church on all the holy evenings of St. Anne and the feast of the same saint, including the three days immediately following the feast of St. Anne, from the first to the second Vespers, shall devoutly attend the said church every year. Anne, and the feast itself of the same saint, as well as on the three days immediately following the feast of the same saint Anna, from the first to the second vespers included, devoutly visit the said church yearly and lend a helping hand to the aforesaid things, for each of the said feast and days, when they will do so, 100 days of the penances imposed on them by this present letter, which shall henceforth be perpetual. In witness whereof we have caused this letter to be executed and our seal to be affixed thereto. A. D. 1518, the 25th of the month of May, of the Pabbacy but of our most holy in Christ Father and Lord Leonis, by divine providence of the X, in the 6th year.

B. The pope has exorcised money by pretending to pay the Turk tax.

6 Pabst's complete indulgence against the Turks, written out by Nicolaus V. 1453.

From Lüttig's Oerm. äiplomat. saera, pars I, p. 338. Translated into German.

Nicolaus V. for future remembrance of the cause.

Long ago a very fierce enemy and very cruel persecutor of the church of Christ arose, namely Mahomet, the child of the devil, the child of perdition, the child of death, who at the same time wants to devour the souls together with the bodies, with his father, the devil, thirsting for Christian blood, a very fierce and bloodthirsty enemy of the redemption made by our Saviour Christ Jesus, who is to be taken for that great red dragon, having seven heads and ten horns, and on his heads seven crowns, which John saw in Revelation; who with his tail drew the third part of the stars and threw them on the earth, taking over almost all the Orient, together with Egypt and Africa, and forced to imitate his ungodliness by taking the holy city

Jerusalem was desecrated, the holy places were torn down, and the believers of Christ were scolded, scourged, imprisoned and tortured with the most humiliating ways of death. Nevertheless, Divine Providence has preserved the church of those believers who are pleasing to Him in His most hidden judgment, and has not allowed the enemy to play the master over them until this day.

Recently, however, another Mahomet arose in our times, a follower of that godlessness who burns with the heat of an all too great thirst to shed Christian blood, who, raging against the name of Christ, like a wild, raging beast, forgetting all humanity, when he could rage against our head with nothing but empty words, against its members, that is, against its believers, to spit out, pour out and spit out his rage and nonsense, as if the stomach wanted to throw up. He has recently taken control of the city of Constantinople, which was defeated by the Christians in a hard siege and war, desecrated all the temples and holy places there, and trampled underfoot the relics of the saints, the holy images of our Lord Jesus Christ and of His most glorious Mother and of the life-giving Cross, after they had been thrown to the earth, devastated, destroyed, covered with shame and disgrace, and defiled with dung and impure matter for mockery and ridicule. This true harbinger of the Antichrist, and as it were the other Sennacherib, boasts in his strength and the multitude of his people, that with his power he can assert the whole Occident and wipe out the Christian name from the earth, completely furious and mad, as if he could exceed God's power. Therefore we, who are the, though unworthy, governors of the one to whom Christ entrusted his church; for he promised that the gates of hell should not overpower it; and to whom he gave the command that he should strengthen the weak brethren by his conversion, saying: "I have prayed for you, Peter, that your faith may not cease, and when you are converted one day, strengthen your brethren, for the present, that the service of our ministry may be required by the church. Therefore, with our venerable Cardinals of the Holy Roman Church, we have deemed it good to advise and consent to the matter as follows.

First and foremost, we admonish all Christian princes, they may be emperors, kings, queens, princes, or other secular rulers; ver-

48 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 6, W. xv, 6i-64. 49.

By virtue of the confession made in holy baptism, and by virtue of the oath they have taken, they decree and command that they may, to the best of their ability, truly contribute to the defense of the Christian religion and faith as the islands of their dignities. They have taken the isles of their dignities, that they may truly and unceasingly do their part in defense of the Christian religion and faith with good and blood, according to their ability, as those who will receive the eternal reward from Him whose cause they lead, both in this present life and in the life to come; because we believe at present that everyone is concerned with the necessity of welfare, it being such a necessary thing from which no one can lawfully withdraw. We likewise admonish, demand, remind and command the other lords, or communities, or whatever other lords they may have, in virtue of the faith which they have once professed, that they may bravely and persistently contribute their share to the defense of religion and faith with all their strength and with all their power, than those who will have that protector who in one night by his angel killed 185,000 in the army of Sennacherib, and who otherwise in great dangers did not leave his church and did not allow his enemies to boast of their godlessness. To all, however, of whatever rank, dignity and order they may be, who are personally present in such great distress to the church and the faith, and who will remain six months from the beginning of the present February, they may be clergy or laity, or they may possess ecclesiastical or secular dignities, we, by authority of Almighty God and the blessed Apostles Peter and Paul, and also by authority of the power conferred upon us from above, grant complete remission and pardon of all their sins, such as were granted by our forefathers to those who journeyed to the Holy Land for help, and such as were also granted by them and ourselves in the Jubilee Year of Christendom.

He adds that also those should share in the indulgence who, since they themselves cannot go to the field, would provide a soldier in their place, as well as the monasteries of monks and nuns who would provide one man for every ten who lived in the monastery for the whole half year, should enjoy this benefit. So he writes about the acceptance of the Krenzzeichen:

By apostolic power we command that as many as have committed themselves to the holy work announced beforehand shall put the salutary sign of the life-giving cross on their garments and carry on their shoulders the memory of him through whose suffering they were redeemed from eternal damnation, and follow the one whom,

since he started on the way to our salvation, his dominion was on his shoulder, and who, reminding us to follow in his footsteps, says: Whoever wants to follow me, deny himself, take up his cross, and follow me.

But since, in order to bring this about, it is necessary to spend almost innumerable sums of money in order to provide what is necessary for the cause, since this is a work of faith and of the entire Christian religion, to which all, no one excepted, are obligated according to the requirements of welfare: We decree and decree in particular that all benefits and revenues of our apostolic chamber, of all and every benefice, whether large or small, whether archbishopric, bishopric, abbey, or other benefice, and by whatever name they may be called, which belong to us, shall be kept exposed to this holy work, whole, intact, and without any abridgement.

And further down it says:

Moreover, the venerable Cardinals of the Holy Roman Church, our brothers, for which they offered themselves voluntarily and out of a free spirit, will pay a whole tithe of the common revenues of the chapel, as well as of all churches and their benefices, for such a holy and good work, entirely and without any deduction. And because it is contrary to the law, to which the head of the church is committed for the love of Christ, that one of the lower degree or order should arbitrarily withdraw, but it is indeed proper that all, whether prelates or people of lower order, should submit to this burden: We wish, and by this present decree we establish, that the tenth part of the income of all offices of the Roman Court, they may have whatever names they wish, even those held by the Vice-Chancellor, Chamberlain and Majorem poenitentiarum, of the Holy Roman Church Cardinals, to which these same Cardinals voluntarily offered themselves, be paid in full for such a sacred work. Which, in order that it may be taken into account by all of the lower order, we will and decree that all who embezzle and do not pay the reported tithes in full shall be subjected to banishment and the removal of their offices.

And because all this, as a small part, would not be sufficient for such a great cause, if the prelates and other clergy of the churches, who are scattered throughout Christendom, did not give their help and contribution, we, with the advice and consent of our brothers, the venerable Cardinals of the Holy Roman Church, set up a new church,

50 Cap. 1. of the papal indulgences. W.xv, 64-66. 51

the tenth part of all benefits, according to the true value, of all ecclesiastical benefactors in the whole world, of patriarchates, archbishoprics, bishoprics, abbeys and all other benefactors, they may have names as they like, either large or small, ecclesiastical, free or not free, regularium and not regularium, whatever their rank, order and nature, without any exception, by authority of our apostolic power, for such a holy work.

Which, in order that it may be carried out all the more forcefully, we want to subject to excommunication those who contradict, disobey, or withhold.

After a few interjections, he forbids not to supply the enemy with provisions and arrows, and he threatens such false Christians with severe punishments. Finally, he adds:

But because we see that it is especially necessary for the execution of this holy work that kings and princes, and whatever rulers possess in Christendom, may have and keep peace, we decree by the power of Almighty God that general peace be kept in the whole of Christendom: So that by the prelates of the churches the unpeaceful may be brought to peace; or, if peace could not take place at all, only the standstill (treugae) may be observed without interruption; and, if some do not know how to keep the peace, the individual persons may be enjoined by banishment, but the communities may be enjoined to observe it by an interdict. No one for this reason 2c. Given at Rome in 1453, the last of September, in the 7th year of our papal dignity.

7. an old letter of indulgence from the first papal commissary of general indulgences, Marinus de Fregeno, dated 1457.

From Löscher's Reformation Acts, Vol. I, p. 361.

Translated into German.

To all and everyone who reads this letter, we, Marinus de Fregeno, experienced in canon law, Subdiaconus in the Diocese of Parmen, and by the Most Holy Father in Christ and our Lord, Lord Calixtus, according to the providence of God, the third Roman Pontiff of that name, for the sale of the indulgence granted by this most holy Father and Pontiff for the defense of the Christian faith against the Turks in Norway, Gothland and Lithuania, as well as in the provinces and regions of the Holy Roman Empire.

I, the appointed commissioner of the bishoprics of Middelburg and Lemberg, as well as in the cities and towns belonging to the bishoprics of Bamberg and Münster, declare and know that Sophia von Emenckin, as she confirms in her conscientious statement, has contributed to the aforementioned blessed business of defending the true Christian faith, and has given her indulgence at the designated place in accordance with the ordinance. Accordingly, any secular or ordained priest whom she shall choose as confessor shall, by virtue of apostolic sovereignty, have the power and authority to absolve her from all sins and such cases as the Roman See has reserved for itself, as well as from all ecclesiastical censure, if he has first directed her to salutary penance according to the nature of her transgressions, and to do that which a sinner should reasonably observe, but to grant her, on her deathbed, a complete remission of all her sins, which she will repent of and confess, and that, as such is expressed in the Papal Manifesto which we have at hand, this shall be done in life under this formula: Our Lord Jesus Christ be gracious to you, and count you worthy to be absolved from your sins; and I, according to the papal authority given me in this piece, absolve you from all public punishment of banishment, suspension and interdict, no less also from all your sins recognized, known and forgotten. In the last hour of death, however, the confessor may add the words: And I also remit to you all the punishment that you would have to endure in purgatory because of your sin, and hereby grant you a plenary indulgence, which the Church is accustomed to grant only to those who undertake a crusade to Rome in the great year of jubilee, or to the Holy Land marked with a cross, in order to conquer it again, in the name of the Father and of the Son and of the Holy Spirit, amen. The aforesaid confessor shall also be at liberty to change any and all vows made into other works of godliness, depending on what seems to be beneficial and profitable for the souls, with the exception of the vow to go by sea to the holy land, as well as the vow of constant chastity, the monastic vow, and whatever else is vowed to the apostles Peter, Paul, and James. So that this may be fully believed and no one may doubt it, we have issued the present letter of indulgence and had it sealed with our seal. Given in the year of Christ 1457, the fifth of November.

52Vom Ursprung u. Fortgang d. päbstl. Indulgences. 1. section, no. 8-10. w. xv, ss-w. 53

8. another indulgence letter sold by Marinus de Fregeno Anno 1458 to Annen von Czorba, prioress, and fourteen nuns.

From Kapp's "Nachlese nützlicher Reformationurkunden," Theil III, p. 66.

To all and everyone who will see the present letter, we, Marinus de Fregeno, scholar of canon law, Sub-Diaconus of the Diocese of Parma, by the Most Holy Father in Christ and our Lord, Lord Calixto the Third, Roman Pontiff, by divine providence, for the granting of the indulgence given by our most holy Pontiff for the defense of the Christian religion against the Turks, in the kingdoms and principalities of Norway, Gothland and Lithuania, as well as in the provinces and bishoprics of Middelburg 1) and Lemberg, and also in the Bamberg and Münster bishoprics, towns and villages, and to know that the devout and God-fearing Lady Anna of Czorba, Prioress, for herself, and Anna Belerin, Elisabeth von Ossenbrig, Catharina Mussebach, Margaretha von Wissenbach, Catharina Grist, Barbara Heldorfs, Gertrud Heldorfs, Elisabeth Gladis, Margaretha Dorothea Heldorfs, Catharina Gresindorf, Margaretha Stromans, Margaretha Posern, Margaretha Nemans, .... as they confirmed in their conscientious testimony, contributed to the intended work of defending the true faith.

The rest is in all respects the same as the previous letter of indulgence.

9. Reimar Kock's account of an accident encountered by Marinus. 1463.

From Kock's Lübeck Chronicle in Löscher's Reformation Acts, vol. l, p. 400.

Translated from Low German into High German.

In this very year (1463), around Martinmas, the Pope's legate, Marinus, came back from Sweden, where he had been trading with his indulgences for three years, and had made a lot of money and property.

1. In the old edition of Walch: "Magdeburg", but also here as in the previous writing Äl6<l6lburA6N86ui will have to be read, what the old translator has rendered there by "Middelburg".

without what the king had received for his share. Although this legate sent his goods by ship to Lübeck, he still had four thousand two hundred and forty florins with him in a bag, which he used to keep in his own safekeeping so that he would not be without food. It happened, however, when the holy legate was driving from Wismar to Lübeck, that the bag, in which the holy money was, fell off the wagon not far from Grevesmühlen, without the legate knowing anything about it. A poor woman found this bag, carried it home, and brought it to her husband. They were poor people, and were pleased to become rich so soon; they paid their debts, bought clothes, and provided themselves with food, far better and differently than before. But when it became known that the legate had lost the sacred money, the neighbors immediately became suspicious of these poor people, because their previous poverty was known to everyone. And they did not deny it when they were approached about it, they said freely how they had come by the money. Duke Heinrich of Mecklenburg did not delay long, but sent for the money and, as a lord of the land, sent for the money. When the legate learned that the prince had received the money, he traveled to the prince in good hope and requested that the money be returned to him because it belonged to the holy pope and he wanted to pay warriors against the Turks with it. The prince answered the legate: for what reason could he ask him for money, since he had not handed over any money to him? The legate needed 2) many good and bad words, but the prince gave nothing for it, and the legate got nothing back.

10 A letter of indulgence from Heinrich Sletstater, a Dominican, subaltern of the General Indulgence Commissarius Rudolph, Bishop of Breslau, dated Anno 1470.

From Löscher's Reformation Acts, Vol. I, p. 363.

Translated into German.

Let it be known to all and sundry, and especially to the confessor who is to be notified by the present letter, that because the devout son in Christ, Caspar Seywath, for himself . . .

2. In Löscher: "beukede" instead of: "brukede".

54 Cap. 1. of the papal indulgences. W.xv,68-71. 55

to the so holy and godly work of defending the true Catholic religion against the faithless heretics and their followers, according to the nature of his fortune and according to the requirement of confession, he therefore, by virtue of the authority of the Holy Apostolic See and of our most holy Lord, Mr. Paul, by the divine providence of the second Roman Pontiff of that name, and according to the mandate of their holiness, the most reverend Father in Christ and Mr. Rudolph, Bishop of Breslau, his legate hereunto authorized, the grace to choose for himself a suitable confessor, who, either in life or at his end, may absolve him from all spiritual punishments and sins, they may be as great as they please, even in such cases as the apostolic see has specially reserved for itself, and grant and confer upon him plenary indulgence according to the formula below; but without interruption of restitution and pardon, if restitution or pardon should be granted to anyone.

The form of the indulgence either in life or in the hour of death shall be this: Have mercy on you 2c. Our Lord Jesus Christ absolve thee; and I, by virtue of his authority and that of the blessed apostles Peter and Paul, and also of the holy apostolic see, in this matter granted to thee and entrusted to me, absolve thee from the bonds of banishment, suspension, and interdict imposed by men, or founded in law in general; no less from all your crimes, sins and transgressions, even in such cases as the Apostolic See has specially reserved to itself; and grant you plenary indulgence and pardon of the same; and as far as the power of the keys entrusted to the Church extends, I remit to you the punishment which you should justly have endured for it in Purgatory, in the name of the Father and of the Son and of the Holy Spirit, Amen. For the confirmation of which Magister Heinrich Sletstater, of the Order of Preachers, by virtue of the general authority communicated from above by said Lord Legate to all Commissariis and Confessors deputized and to be appointed in the matter concerning this Crusade, has deemed it good to issue the present Letter of Indulgence, sealed with his seal. Given in the year of our Lord 1470, the 5th of February.

11. Johann Nixstein's, Minoriterordens de observantia, letter of indulgence, which he granted under Sixtus IV Duke Wilhelm of Saxony and his wife Catharina, April 21, 1482.

From Kapp's "Nachlese," Theil III, p. 73.

Translated into German.

Hereby it is manly made known that the most noble Prince and Lord, Lord Wilhelm, Duke of Saxony 2c., with his wife, the Highborn Duchess and Lady, Catharina, who both profess the Roman Church, have made their due contribution to the Crusades decreed and to be instituted by our most holy Pope Sixto, according to the prudence of God the Fourth of that name, against the Turks, as renounced enemies of the Cross of Christ and of the faith founded upon it. Therefore, by virtue of papal sovereignty, he is hereby granted the authority to choose a suitable man, be he an auxiliary bishop or a lay priest, as confessor for himself and his spouse, who will absolve them after hearing confession, and by premeditated apostolic authority and power from all her sins and transgressions committed, be they as great and as important as they may be, even if they are of such a nature that the apostolic see should be consulted about them; likewise from every penalty, and from all kinds and degrees of excommunication, which are expressly named in ecclesiastical law, are also founded in other statutes, and which the Roman See has reserved to itself to administer, not more than once; but from those which the papal see has not reserved to itself, as often as it shall require, or shall ask for, to be counted loose; besides proclaiming, giving and granting them, once in life and in the last hour of death, plenary indulgence of all their sins, without regard to all those cases which the said pope or his predecessors, according to the 1480, 4 Nov. Nov, issued in 1480, Nov. For greater certainty and confirmation of this matter, I, Brother Johann Nixstein, of the so-called Order of Friars Minor de observantia, and Subcommissary appointed for the work of the Holy Crusades by virtue of apostolic sovereignty and authority, have had this letter of indulgence issued and kept with my usual seal. Given in the year after Christ's birth 1482, April 21.

56 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 12, W.xv, 71-73. 57.

Formula of absolution.

The Lord have mercy on you 2c. Our Lord Jesus Christ, according to his heartfelt mercy, absolve you, release you and set you free; and I, by the power and authority of him and of the blessed apostles Peter and Paul, and also of our most holy pope, which have been given to me and communicated to you for your good, grant you a plenary indulgence for the penalty of banishment of which you have been guilty, and hereby receive you back into the communion of the church, of the sacraments entrusted to it, and of all the faithful members thereof; I also absolve you, by virtue of this power, from all and any crimes, faults, and sins, however grave, great, and terrible they may be, and even if they were such transgressions that the apostolic see would have to be consulted by right. For this reason, by virtue of the authority given to me, I grant you complete indulgence, and forgive you the same in the name of the Father and of the Son and of the Holy Spirit, amen.

By the way, I reserve the right, if I have to absolve you in mortal weakness with this clause, if you should come back from this illness and recover, to then give you complete indulgence and forgiveness of your sins according to this authority of mine.

The pope has driven out money through milk and butter letters.

12 Letter of butter issued to the Würtembergers by Pope Nicolaus V.

From Crusius annul. Kuevie. purs III, lilr. 7, eap. 7, p. 387.

Translated into German.

Nicolaus, the bishop, a servant of all servants of God, for the constant remembrance of the cause, a successor decreed by God of Him who has the keys of the kingdom of heaven, Roman pope, who received from God the power to bind and loose; who, as much as there is in him, gladly and willingly provides for the benefit and indemnity of all believing Christians, and restrains and restrains the severity of the law with apostolic gentleness.

The Lord is willing to mitigate, as it seems good and salutary to each according to the circumstances of the place, the time and the person in the Lord. Our beloved sons, the noble Counts of Würtemberg, in their name and in the name of their descendants of both sexes and of their subjects, have recently sent us a letter of request to the effect that they, together with their ancestors, are for the most part still in possession of their property: that they, along with their ancestors, for the most part still remember people, because of a lack of oil, oil trees and fish, according to the example of the neighboring countries, which have received the privilege and permission from the papal see, as it is believed, may eat milk food during the forty-day fast and also on other fast days, and have been accustomed to do so up to now, and have made use of it at such times up to this hour. Since, however, as was stated in the petition, the counts, count's children and their subjects are concerned about this, since they would not receive permission from the apostolic see, they have humbly requested that we, in accordance with our apostolic love and kindness, consider this point and take care of it for them. Accordingly, in consideration of such reasonable and humble request, we absolve and absolve the aforementioned Counts, their children and subjects all together, not only those presently living, but also their descendants, together with their ancestors, from all transgressions and trespasses of which they have since been guilty in every way, by our apostolic authority and power, and hereby declare them free and absolved from the same; We also grant them, notwithstanding any other mutual ordinances, by present letters, by virtue of our authority, for want of oil and fish, as long as the feast days prescribed by the church last, to eat milk food and to help themselves to it without propriety according to their pleasure. Therefore, let no one undertake to offend this indulgence and privilege granted to us in writing, or to oppose it boldly: but if anyone should take the liberty of attempting this, let him know that he will thereby incur the displeasure and wrath of Almighty God and of His blessed Apostles Peter and Paul. Given in Rome at St. Peter's, in the year of the Incarnation of our Lord 1448, June 18, of our papal dignity in the following year.

58 Cap. 1. of the papal indulgences. W.xv, 73-75. 59

13. Spenlins, Doctor of Medicine and Theology, and Provost of St. Mary's in the town of Herrnberg, objects to this Papal Indult.

From Crusius uurml. Kuevie., Mr8 III, Iil>. 7, eup. 7.

This man claimed in the writing contrary to the above indulgence letter: "the pope would have been deceived by false news, considering that 1. in the Würtembergerland there was neither a lack of rivers nor water ditches, which could provide fish in abundance on the prescribed fast days. 2) There would be no shortage of olive oil there, if it were brought there every year during Lent; the cities in Würtemberg as well as in the surrounding neighborhood would be provided with it themselves, and in these regions there would also be nut tree oil, poppy seed oil, 1) linseed oil and turnip oil, not to mention other types. Thus it is also without reason that these noble lords, the Counts of Würtemberg, together with their children and subjects, have been using milk foods for the forty-day Lent since time immemorial". With this he provoked the pope to anger against himself and brought it about that he was led captive to Conftanz and would even have been deprived of his office, if he had not revoked his opinion.

14. the papal bull of Anno 1490, in which it is allowed to eat butter and dairy.

From the "innocent news", 1713, p. 723. This bull was given by Innocenz VIII to the Elector Frederick of Saxony for the construction of the bridge over the Elbe and the chapel near Torgau.

Innocentius, bishop, a servant of the servants of God, his greeting and papal benediction to his dear sons, the noble men, Frederick, Prince of the Holy Roman Empire, and John, brothers, dukes of Saxony. If we, not sufficiently meritorious, are placed by divine providence in the holy city of St. Peter's, are gladly inclined to those things 2) by which your and your subjects' and

1. "Poppy seed" put by us instead of "Mag seed" in the old edition.
2. Here we have erased "we".

of other believers in Christ who wander to your lands and dominions may be blessed with usefulness and health of the body and purity of conscience: So then, for your sake, we have received a request that in Saxony and other principalities and lands subject to your temporal government and protection, the cold half of the land, olive trees do not grow, therefore oil in the fast and other times, We, ready to promote your and the aforementioned subjects' harmlessness and usability, and that of others who migrate to your princedoms, are inclined to your diligent request, You, the aforementioned your subjects and others, also those who go to the lands and dominions, you, and also others of yours, subject to such principality, for twenty years only, from this date on, that in the fast and other times and days, in which dairy products, by right of ancient custom, are forbidden, you may eat, and you may eat butter and other dairy products freely and fairly and without any burden to your conscience, by papal authority, here at present, by the gift of special grace, we permit. And so, after you have confessed that near the city of Torgau, Meissen diocese, where you commonly reside and keep your farm, situated under your temporal government, to which a large number of the people, also of the nobles, both of the horsemen and pedestrians with wagons and horses must daily come by necessity, a large water, called the Elbe, flows; On which water, especially near the so-called city, there is no bridge, so that the people, horsemen and pedestrians, who desire to come to the same city, are urged to cross in ships, and often because of the water and storms, especially in winter time, the people who approach the above-mentioned city in large numbers, not without great danger to their lives, and often in many days may not get across, therefore it is useful, for the safety of the people, also for the sake of your umbrella. Therefore, it is useful for the safety of the people, and also for the protection of your principality, that a stone bridge be built over the same water, which bridge may not be completed in a short time and at little cost, so that 3) for the sake of cold, snow and storms, construction on such bridge may not take place except in a short time of the year, so that it may be fortified.

3. Here we have deleted "such". The meaning is: because cold 2c. half only a short time in the year can be built on it.

60 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 15, W.xv, 75-78. 61

and remain strong. Have also the will, out of mild devotion, to have a chapel built at the same bridge for the increase of divine service and for the bliss of the souls of the believers in Christ who wander there: That all and any persons, spiritual and secular, of both sexes, or bold, who want to use such milk works, shall pay the twentieth part of one Rhenish guilder every year for the next ten years for the building of the same bridge and chapel; After that, when the same ten years are over, for the other ten years, excluding the fourth part, which is to be used for the building of the church of the Prince of the Apostles Peter and Paul in Rome, but the above for the completion of the aforementioned bridge and chapel; and when these are completed, in the same and in the parish church of the same city, abstention, and not to be turned into any other use, are to be paid. In the foregoing authority we establish and ordain it without hindrance of papal and in provincial and synodal councils commonly and especially set constitution and order, and all others who might be contrary to it, as they would be; therefore it is quite lawful for no man to disturb this writing of our will granting, statute and order, or to come contrary to it unlawfully. But if any man should fail to do so, let him know that he shall come into the disfavor of Almighty God, and of the holy apostles Peter and Paul. Given at Rome at St. Peter's, baptizing the Incarnation of Christ four hundred and ninety years, Quinta Calend. Augusti July 28, in the sixth year of our papacy.

Meanwhile, as indicated here before, this freedom and grace shall be renewed with proclamation each of the twenty years with you and subsequent officials and councillors: Our request is that you, the magistrate, have the Latin and German copies of the bull, together with this document of ours, written in your office book, and that you, the council, have them written in your city book, unforgotten, so that new copies may be written on them every year and that there will be no lack of them; Also you, bailiff, let our heirs, in and around your care, decided and not decided, know that the copies of the mentioned liberty and grace, together with this our writing, are posted with you, which they want to use with theirs, that they have to find them and act according to them. Date ut supra.

15 The Electoral Proclamation referring to this bull. 1491?)

From ellronio DorZav. in Mencke, tönn II seriptoruni reruili OorManieurum, n. 572, and in the "innocent news," 1713, p. 719.

Frederick, by the Grace of God Duke of Saxony, Archmarshall of the > Holy Roman Empire and Elector 2c, Landgrave of Thuringia and Margrave > of Meissen.

Dear faithful! You and men in our and other surrounding countries, who are in the habit of hiking and building roads, are unaware of the noticeably large need for a bridge over the Elbe here in Torgau, over which many people, both local and foreign, are required annually and daily, for the sake of their need, to travel unmeantime, on horseback, 2) on foot and on wagons, on every occasion, which up to now had to be done by ship, and often due to water and thunderstorms, also especially in winter time with great danger and heaviness, when people, belongings and goods often may not get over, to harmful delay 3) and misdeeds: And as in former times with the highborn prince, Mr. Friedrichen, at that time Elector, Duke of Saxony 2c., our dear lord and ancestor, blessed and laudable memory, there at Torgau over the Elbe a wooden bridge of no small cost was erected: so it did not remain standing for long, but by great ice journey broke again and went down. If we now, for the benefit of ourselves, our lands, people, other inhabitants, also foreign and wandering people, are inclined, out of princely consideration, to erect a permanent stone bridge across the Elbe at Torgau with divine help, we can nevertheless consider that this is difficult to accomplish without the common support and presentation of ours and many other devout Christian people. So that ours and others, through honest and sincere causes, will be moved and willing to do so; for considering that tree oil is difficult to obtain in these lands, that the local oil is very repugnant and harmful to many people because of their nature and complexion, or weakness, and that it also gives birth to illness in many people, during the holy fasts and on the required feast days.

1. The old edition of Walch has in the caption: "of the same year", thus 1490; but the text says: "anno Vor 1400 im Ein und neunzigsten Jahre".
2. In the old edition of Walch: "Paths".
3. "Samptniß" in the old edition resolved by us by "Säumniß".

62 Cap. 1 Of the papal indulgences. W. xv, 78-8v. 63

For years, if one avoids using butter and dairy according to Christian order and commandments, and obediently, without the special permission of the supreme spiritual power, does not pass over this, although with difficulty: By our most holy father, Pope Innocentio the Eighth, we have obtained such freedom and grace for all our people, spiritual and secular, male and female, as well as those who are subject to our protection and who may wander or come to the same, to be granted for twenty years from now: As, whichever of such people in each of the same years shall pay and give for itself the twentieth part of a Rhenish florin for the building of the said bridge and a chapel thereat, it shall and may freely eat and use the fasting and all the feast days of the same year, butter and dairy, with such papal permission, without sin and burdening of the conscience, according to the papal bull, which says so; We hereby send you a true transcript or copy of the papal bull, in Latin and German, requesting that you publicly proclaim it in all parish churches, through the pastors in the cities and villages of the care, to all in the pulpits, after the proclamation has been made, such transcript or copy, together with the copies of this our writing, on the church door in your town, where everyone has access to read it, and then have a tightly fastened and well-enclosed box placed in the parish church, in which every person may put money for himself; for this purpose three keys are to be made, one of which is to be held by the priest, the other by the magistrate, and you, the council, the third; not to exclude any part behind the other, for every month you three parties will open the box with the three keys; you, bailiff, take the fallen money counted and recorded to you, how often it is needed between here and Easter, and in the Easter week the fallen money is all brought to us against Torgau, or whoever is ordered to approach and build the bridge, overanswers without restraint; You are also to direct, manage and carry out all this, as indicated and expressed before, for the next twenty years, especially with the new proclamation of the bull and others, without any delay and behavior, so that the construction of the bridge is not delayed, find yourselves sincere and diligent in this, and let this be done by your subsequent officials and councillors, also unchanged, in actual command and management, with avoidance of any delay.

We are sure that you will not be punished in any other way. We leave this to you without any doubt, and it is our entire intention to do so. Given at Torgau on Wednesdays, Vigilia Epiphaniä Jan. 5 anno Oni. 1400 in the one and ninetieth year 2c.

16: The Elector Frederick and Duke John, brothers, sent a letter to the von Einsiedel that the bull granted to them by Pope Innocent VIII had been renewed by Pope Julius II, with the order to publicize it and to keep it in force. 1513.

From Ootlia äixüomatioa in Löscher's Reformation Acts, Vol. I, p. 98. In Walch, this document is already placed here with an incorrect title, while it should have been placed under No. 26 of this section. There Walch has corrected his error.

By the Grace of God Frederick, Elector 2c., and John, Brothers, Dukes > of Saxony 2c.

Dear faithful, since it has not been disclosed that we have previously acquired from Pope Innocentio the Eighth, for movable and frugal causes, such freedom and grace for twenty years for all of our people, spiritual and secular, male and female, also those who are subject to our protection and umbrella, and who would like to migrate or come to the same, that every man, who gives the twentieth part of a Rhenish florin for the building of the bridge at Torgau over the Elbe, and a chapel thereon, may happily and safely eat and use the fasting days and all the fasting days of the same year butter and milk works, without sin or burdening of the conscience; As the bulla given about it indicates and says. Since the same twenty years have now "appeared, the building of the bridge and chapel at Torgau, which was undertaken for the praise and common benefit of God, has not been completely accomplished with stones; we have also come to know that many people use milk works during special vacations, in disobedience to the Christian Church, according to the old usage, to the detriment of their consciences and salvation, to the extent that tree oil is difficult to obtain in these lands: Therefore, we have first of all to praise God, so that no one may disobey in the use of dairy, for the common good and all our subjects and relatives, by our most holy father, Mr. Julio II., now reigning pope, that his holiness be renewed to all our people, spiritual and secular, male and female.

64 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 17, W. xv, 80-82. 65

The following shall be paid for by us: 1) the children of our family, also those who are subject to our protection and umbrella, and who may come and wander to the same, shall again pay a twentieth part of a florin Rhenish, and, for the completion of the marriage bridge and chapel, shall be taxed and deposited for them, that 1) shall and may eat and use the fasting days and all fasting days throughout the year, butter and dairy, on such papal bower, without sin and burdening of the conscience, purely and happily, according to the papal bull, of which we send you a true copy. However, if anyone has enjoyed and used butter and dairy products in the past year, he may cleanse his conscience with the deposit of the twentieth part of a Rhenish florin, as for another year, so that this will not be a burden to him. Therefore, our request to you is that you publicly proclaim the copy of the bull in all parish churches, through the pastors in villages belonging to you, in the pulpits, and after the proclamation has taken place, have such copies of the indult, and of this letter of ours, posted on the churches, so that everyone has free access to read them, and order that locked boxes with two keys, of which the priest keeps one and you the other, be placed in the parish churches at the same ends, in which each one puts the money as mentioned above, as it was used in the past, and that it be kept in a safe place until we order it to be removed. In addition, remind the priests that they and the confessors should take care that they do not absolve anyone from confession who has used the indult and has not put it in, and order all of this with diligence as we provide; this is done to please us, and to be recognized in grace. Date at Weimar, on Sunday Laetare Anno Domini 1513.

17 Letter of butter issued by Pope Innocent VIII, at the request of Duke Albrecht of Saxony, for the benefit of the Freiberg Cathedral, which burned down in 1484, for a period of 20 years. 1491.

From Andreas Möller's "Freiberg, tksatr. ollronio." purt. II. p. 131. - ... ... .

Translated into German.

Bishop Innocentius, the servant of the servants of God, for the > constant remembrance of the cause.

According to the office of servitude that we have assumed, we direct, among other things, our office-

1. To "that", as can be seen from the previous rescript, is to be added: "man".

We are also constantly concerned about how we may promote the reconstruction of churches that have been miserably destroyed by misfortune and have become funeral pyres, and how we may also assist and help persons who are faithful to us and zealous in religion in their need, as we deem it good and salutary in the Lord for the damage suffered by the churches and the burdensome circumstances of such persons. The request recently made to us in the matter of our beloved son, the noble Lord Albrecht, Duke of Saxony, was to the effect that the said Duke Albrecht, after the praiseworthy example of his forefathers, should fight with all his might against the faithless rage and the ungodly undertakings of the heretics in Bohemia, who rage against the believers in Christ without ceasing. He has not only made every effort to curb their raging fury with force and power, as he still continues to do every day, but he has also built up the former parish church, which is still in use today, but also the former parish church of the Holy Virgin Mary in the city of Freiberg, Meissen diocese, has been designated by apostolic sovereignty as a cathedral church, and it is dined at one table with a dean, twelve canonicis and just as many perpetual vicarii or caplains, who live together, who live together, dine at one table, and officiate in the aforementioned church day and night, so that, when the said city is entrusted to such faithful, zealous, honest and learned men, they may fortify and establish the faithful in the unity of the church and in the power of the true faith by word and example, and counter and resist the deceitful wiles and errors of these heretics, and also faithfully instruct and teach them, so that they may all the sooner abandon their errors and confess the universal truth. And although our beloved sons, the dean and caplains of the first-mentioned church, which has recently been miserably reduced to ashes, are thinking with all diligence and care about its reconstruction, so that, if it remains under the ashes and the canonici and caplains have to look at it with their backs, the wicked cunning and malice of the reported heretics will not become even more fierce and powerful: Nevertheless, the income of this church is so poor and small that it cannot possibly be rebuilt and restored to its former condition, but rather the honest assistance of the Christian faithful is most necessary. Since, according to the aforementioned request, this country is very cold and the aforementioned city is situated on the Bohemian mountains, the citizens and inhabitants of this city

66 Cap. 1. of the papal indulgences. W. xv, 82-ss. 67

of the city and many other subjects of this duke, also those who have him as their patron, work diligently in the mines on the Bohemian mountains and barren oers, which are indeed outside the duke's land, but nevertheless border directly on it, where one could not have sufficient food, if it were not brought from other places, and yet with their supply because of much snow often great danger arises, that therefore many miners and other poor people, especially during the great Lent, would have to suffer indescribable shortages; not less also other subjects of this duke live in very cold places, where no oil trees grow, and consequently no olive oil is to be had, where it is not brought there from remote countries with great effort and expense; Nevertheless, if the duke, his subjects and those under his protection were allowed to enjoy such butter and dairy products during Lent and also on other days on which it is forbidden to eat butter and dairy products, provided they contribute from their wealth to the reconstruction of the church mentioned, it could indeed be hoped that this church building could be carried out and completed in a short time: So on the part of the said Lord Albrecht, Duke of Saxony, Margrave of Meissen and Landgrave in Thuringia, we have been humbly requested that, according to our apostolic grace, we would provide counsel in the above circumstances in due time. Accordingly, we, who gladly give all possible support to the reconstruction of the torn down churches, first want to exempt Duke Albrecht from all church censures and punishments of banishment and exclusion from the communion of the church and the Lord's Supper, which either the right or a certain person, on whatever occasion, may have done, or a certain person, on whatever occasion or in whatever matter it may have occurred, if he should be involved in any way, only so that the present letter may have its force and force, absolve him and consider him absolved: Therefore we, who are inclined to hear such supplications, by virtue of our apostolic power, by the present indult, decree and order that the said Duke Albrecht, and all and every of his subjects, and others under his protection, whether ecclesiastical or secular of either sex, who are in such mines and elsewhere, and others who come to such places, shall, during Lent and other days mentioned, receive butter and milk food for the next twenty days.

However, those who want to use such food, as long as the said twenty years last, shall be obliged to contribute annually the twentieth part of one Rhenish florin for the reconstruction of the above-mentioned church, of which the fourth part is to be sent to Rome for the construction of St. Peter's Church. And if in the meantime the church itself has been repaired, then the said contribution shall be used for the preservation of this and other parish churches of the city, and not for other things, and always the fourth part of it shall be given for St. Peter's Church, as reported, regardless of the apostolic and in provincial and synodal councils drawn up general or special decrees and conclusions, also other such statutes contrary to these. Therefore, no one shall dare to offend this written absolution, order, ordinance and will of ours, or to oppose it in a thoughtless and audacious manner. But if anyone should dare to do so, let him know that he will thereby fall into the disgrace of Almighty God and of His blessed Apostles Peter and Paul. Given in Rome at St. Peter's, in the year after the birth of Christ 1491, July 10, in the seventh year of our papal dignity.

18 Pope Innocence VIII, June 14, 1492, publicized confirmation of his aforementioned

Butter letter.

From Andreas Möller's "Freiberg" 2c. I. c. Translated into German.

Pope Innocentius the Eighth.

After we have been told by our beloved son, the noble man Albrecht, Duke of Saxony, how he, after the example of his predecessors, has continued to resist with all diligence and zeal the faithless rage and ungodly undertakings of the heretics in Bohemia, who rage and rage without ceasing against the faithful members of Christ, with all diligence and zeal, bravely and undauntedly, and not only by external means of coercion and force to put a stop to their senseless rage, but also to destroy the former parish church of St. Mary of the city of Freiberg, Meissen. Maria of the city of Freiberg, Meissen diocese, which is under his secular rule, into a cathedral church, and appointed a dean, twelve canonicos and twelve vicarios perpetuos.

68 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 18, W.xv, 85-87. 69.

or chaplains, who were to live together in common, and the godly intention was conducted in such a way that, if the said city were provided with righteous, pious, well-mannered and learned men, the faithful might be fortified in the unity of the Christian church and might be able to resist the devious wiles of the first-mentioned heretics. And even though the cathedral dean, the cathedral chapter and the clergy of this church, which was miserably consumed by the fire and turned into a funeral pyre, were diligently striving for its reconstruction and were working on it, so that it would not perish after the misfortune that had come upon it and that the cunning malice and the fury of said heretics against the believing Christians would become so much greater, after the reported canonici and clergy had been forced to look at such a church with their backs because of the fire they had suffered; However, the income and the incomes of this church were far too small and insufficient for it to be rebuilt and restored to its former state; rather, the unanimous will and the generous contribution of godly and faithful Christians were highly necessary; Since it is also included in the story that the country is very cold, the city of Freiberg lies on the Bohemian mountains, and both the inhabitants of the same, as well as other subjects of this duke, and those who live under his protection, work diligently in the mines on the Bohemian mountains and desolate oersterns, which, although outside the lands of said duke, but still directly abut the same, where the necessary foodstuffs would not be sufficiently available, unless they were brought from other places, and yet in their supply, because of much snow, there would often be a not insignificant danger that many would be plagued with too great famine during the forty-day fast, and others would live in too cold mountains, where no oil trees would grow, nor would olive oil be found, unless it were brought there from distant lands, and that at great expense: so that we might better promote the building of said church, we decreed last year by our other letter of indulgence, by virtue of apostolic majesty, that said Duke Albrecht and all his subjects, also all who are under his protection, of both sexes, no less others who come to these places, may freely eat butter and milk food on the forty days and other fast days mentioned, until the next twenty years, without doubt of conscience; but in such a way that those who

We are obliged to pay the twentieth part of a Rhenish guilder annually for twenty years for the building and renewal of the said church, of which we have intended to dedicate the fourth part for the building of the main church of the most noble of the apostles; and if in the meantime the church itself comes to a stand, the money is to be used for the protection and preservation of this and other parochial churches of the said city, without breaking off the fourth part, as is contained in this letter with more. However, because, as the letter recently sent to us by our beloved son, the noble. man, Georgen, eldest prince of this Duke Albrecht, at the time when said letter was handed over, the aforementioned Duke did not take up arms against these heretics, nor did he wage war against them, although, as a devout Christian, he always had in mind and was willing to repulse them, as he could have done; also in the said district oil is beaten from various kinds of legumes and seeds, which the faithful can enjoy; but nothing of this was mentioned in the letter referred to, and therefore it is claimed by some, 1) as if this letter had been secretly executed: Our will, which we gladly wish to prevent that this letter may not be accused of a vitii surreptionis, and are inclined to hear Duke George's humble request in this matter, is that the statute and ordinance and oft-stated letter, with all and every clause contained therein, have had and still have their validity, and that they have had and shall still have their full force and weight, and in virtue thereof the above-mentioned persons and subjects of the counts, barons and noblemen, as the said duke's vassals, even if they are subjects from other fiefs of foreign dominion, as well as the above-mentioned arrivals, may eat butter, cheese and other dairy products on the days in question; And this shall be valid in all and after all, just as if in this letter what Duke Albrecht had in mind and intended to repel the above-mentioned heretics to the best of his ability, and that in the country mentioned oil be struck from some kinds of legumes and seeds, which the faithful may make use of,

1. This probably refers to the writing reported in the next number, which may have caused the pope to confirm his bull. The Bishop of Meissen had also opposed the Bull. (Löscher, Ref.-Acten, Vol. I, p. 100.) Cf. the following No. 20.

70 Cap. 1. of the papal indulgences. W. xv, 87-90. 71

The letter would have been written in explicit words, and other intended subjects in this letter would have been mentioned by name. Notwithstanding the apostolic statutes and all other ordinances contrary thereto 2c. Given at Rome at Peter under the Fisherman's Ring, June 14, in the eighth year of our papal dignity.

19. Johann von Breitenbach's, Prof. jur. canon. at Leipzig, expert opinion against the Papal

Butter letters.

About the beginning of 1492. 1)

Breitenbach's writing, in which he gives his opinion, is found in the Pauline Library in Leipzig and is printed in Kapp's "Nachlese nützlicher Reformationurkunden", Theil III, p. 81. The title reads: "Gutachten Johannis von Breitenbach, beider Rechte Doctor, auf der berühmten Academie zu Leipzig, Merseburgischer Diöces, ordentliche Lehrers des Kirchenrecht: ob diejenigen, so nach dem Inhalt der apostolischen, durch den gegenwärtigen Herrn Pabst Innocentium VIII. Innocentium VIII, for the reconstruction of the cathedral church of St. Mary in the city of Freiberg, Meissen diocese, may eat butter and other dairy products during the Great Fast and also on other days on which it is forbidden to eat butter and other dairy products, without any scruples of conscience" in quarto. Without year. It is noteworthy that the author, a strict papist, brings proof from canon law that the power of the pope to "grant graces" is very limited.

Translated into German.

The factum is this:

The Most Holy Father in Christ and our Lord, Mr. Innocentius VIII, according to the providence of God, the present reigning pope, for certain reasons, has permitted and given freedom to the most noble prince and lord, Lord Albrecht, Duke of Saxony, Landgrave of Thuringia and Margrave of Meissen, together with all and every one of his subjects, and others who are under his protection, whether spiritual or secular, male or female, that if they give the twentieth part of a Rhenish gold guilder annually for the reconstruction of the cathedral church of St. Mary, the city of Freiberg, and the diocese of Meissen, they shall then pay the Lent of one year for the reconstruction of the cathedral church of St. Mary, the city of Freiberg, and the diocese of Meissen. Marien, the city of Freiberg, Meißnischer Diöces, they could then enjoy such butter and milk dishes freely for twenty years during Lent, as well as on other days on which butter eating and other milk dishes are forbidden, without any doubt in their conscience; as such is contained and expressed more extensively in the apostolic letters issued about this, the content of which from word to word is as follows:

1. Because of this time determination compare our note to the previous writing.

Innocentius, the bishop, the servant of the servants of God, for the > constant remembrance of the cause. According to the office we have > taken 2c.

See the 17th document.

According to this, some have doubts whether the said Duke and his subjects, who according to the Apostolic Letters contribute their share, could and may freely eat butter and other dairy products on the said days without any scruples of conscience?

And since many Clerici and Laici have asked me to open up and explain what my opinion is on this doubtful point of law, I therefore, for the sake of the welfare of the illustrious republic of my fatherland, which I live to serve and am bound to obey, will, according to the L. veluti ff. de justitia et jure, and according to the L. postliminii, § filius quoque ff. de captivitate, also for the benefit of my masters of both rights, and especially of the canon law, I will briefly indicate what seems to me in the first-mentioned doubtful puncto juris.

Having previously invoked the most glorious name of Christ, our Lord, God, Creator and Redeemer, and of His holy and always unharmed Mother, the Virgin Mary, and having well seen and carefully examined what is contained in the narrative of the above-mentioned Facti: then, as it seems to me at first sight, one must answer with yes, namely that the obedient Duke and his subjects, who according to the contents of the said apostolic bull do their part, can freely enjoy butter and other milk foods on the said days without any scruples of conscience. Since this is implied by the expression of the said bull, one must not deviate from the literal meaning of it, according to L. non aliter ff. de legatis III. can. ad audientiam, dedeci; indeed, it is better to stick exactly to the words of an edict in a doubtful point, since one must stick to the words of the law itself in doubtful cases, according to L. I. § si is qui etc. ff. de exercito actio, unb ηαφ bem L. prospexit ff. qui et a quibus manumissi cum simili.

This is also confirmed by the fact that the Lord Pope can dispense from the right over the right, c. proposuit, where the text applies according to the letter de conces. praeben. Yes, even in the statutes of general councils of the Lord Pope, his power and authority suffers an exception, c. Significasti, where the text beautifully reads äs electione; and therefore it comes that the Lord Pope can dispense against a general council.

72 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 19, W.xv, 90-92. 73.

The pope is still in charge of the council; as the strange gloss has c. ex parte de Capell. Monach. unb in c. ubi periculum in principio in verbo consilio, de elect. libr. VI. moreover, the Lord Pope is able to dispense from the right everything, so, as God himself, according to Osti. ut ipse notat in c. quanto de translat, prelato. Therefore, according to Bal. in lege fi. codic. de senten. rescin. non pos. a rightfully elected pope holds God's office on earth. On the other hand, he who has not been duly elected is a devil, and therefore has not the keys of the kingdom of heaven, but of hell. Therefore it is said that the Lord Pope has perfect power, II. q. VI. decree. c. ad honorem de autori. et usupal. c. unico, ut ecclesiasti, be- nefi. et dic. c. proposuit, and the same is the governor of God and thus represents the place of our Lord JEsu Christ allhie on earth, c. inter corporalia de transla. prelato. c. per venerabilem § rationibus, qui filii sint, legit, et c. I. de homici. 1. VI. where in the text, which deserves to be written with golden letters, the reason is given why our Lord, the Son of God, entrusted his place and the care of his army to the blessed Petro and his successors, and for this very reason spoke to the blessed Petro and to his successors: What you bind on earth shall be bound in heaven 2c. c. Solite, de majo. et obedi, et die § Rationibus, et XXIV. q. I. Quocunque; therefore we must also accept it with meekness and humility, even if the Lord Pope should burden us with something unbearable, XIX, dis. in memoriam. Just as we kiss his feet as a sign of his highest dignity, as the gloss says. In 1.1. s. äs äorns. st prots. I. XII. Incidentally, the Lord Pope is not bound by the laws and rules, but is free from them. IX. q. III. cuncta per mundum et 1. princeps, ff. de legi, et XXV. q. I. his ita, et notatur in c. I. de constitutionibus. Now, however, since the aforementioned former pope, against the law, according to which the eating of butter and other milk foods are forbidden during Lent, has made and dispensed a decree, as he could do according to the above, therefore 2c.

This is also, thirdly, confirmed by this. For if the causes mentioned in the aforementioned apostolic bull were not legitimate, the indult or letter of freedom of the pope would nevertheless have its force, so that the aforementioned duke and his subjects, if they had as much as is mentioned in this apostolic bull, would have the same right to the freedom of the duke and his subjects.

The pope can freely enjoy butter and other dairy products during Lent and other days, without any scruples of conscience. Which I therefore prove, because, although the Lord Pope cannot dispense against what is founded in divine law, without important and reasonable causes, he can at least dispense against what is established according to human law and in jure positivo, according to his mere and free will, because for this his will alone, without any other cause, is already sufficient; as notes Inno, in c. cum ad monasterium de stat. Monach. et sequitur specu, ti. de legato § Nunc breviter dicendum est, ver. et nota, quod nisi Papa. And herein has instead the well-known saying: 8ie volo, 8io znkso, 8it pro rations volnntas. But since this, that one is not allowed to enjoy butter and milk food during Lent, does not have its reason in divine law, but only juris humani unb positivi ifi, as in c. denique IV. dis., then the Lord Pope can, and can also really pardon against said human law, according to his mere and free will; for which reason one does not have to ask about the reasons given, whether they are true or false, nor to dispute about them because of the circumstances mentioned above.

This is also proved, and fourthly, in this way. For if one or the other of the causes mentioned were not true, such an indult or pardon would still be valid if only one of them had a cause. Art. eorum, quae in simili dicuntur, de sententia, because then, if two causes are stated in the sentence itself, one of which expressly disputes with the general law, while the other does not, the sentence has its force; as especially noted Inno, in c. in praesentia, de renuntia, et Io. An. in c. Cum inter de re judica. For there the sentence itself becomes strong, by virtue of this circumstance, which does not run expressly against the general law, pro quo fa. c. per tuas, qui filii sint legitimi. The judge, in stating two causes, does not base himself praecisely on the other alone, and it is therefore already enough that the judicial pronouncement can stand for the cause that does not expressly conflict with the general law; to which belongs Ratio c. causam de re judica, where it is said that the mind of a judge is not always directed to a particular kind of proof; and this is also noted by Mr. Nico, alias Panor. in s. 1. s. ti. So, according to the foregoing, it seems to be already enough and sufficient that such be-

74 Cap. 1. of the papal indulgences. W.xv, 92-95. 75

gnadigung und Indult Stich halten kann, vermöge desjenigen Grunds, der nicht falsch ist, wofof auch streitet fa. quia in dubio interpretandum est, ut potius res et dispositio valeat, quam pereat, c. Abbate de verbo significa, et 1. quotiens, ff. de rebus dubiis cum simili.

But on the other hand and pro parte negativa, that the said Duke and his subjects, who according to the contents of the said apostolic bull do their part, cannot freely enjoy butter and other milk foods during Lent without conscience scruples, is stated: Because such causes are falsely stated, such an indult and pardon is also invalid, because a supplicant who commits fraud has no right to enjoy what he has been granted. c. sedes apostolica de rescript. et 1. et si legibus c. si contra jus vel utili, publi. Therefore one must consider these words, which indicate that letters of grace received in this way would be invalid, according to what 1. et no. per Io. An. et doc. de ea dictione penitus in C. Romana § fin. de sententiis excommunica. 1. VI. fa. 1. ambiguitatem c. de usu et habita. Yes, in the papal scripts or bulls this condition is always to be understood under it, although it is not put to it, namely, where the request is based on truth, or where it is so, c. II. de Rescript. et 1. universa C. de diversis rescript..., where it is also stated that whoever asks for something and presents falsehoods shall not enjoy the answer received. Next to this, the matter is proved thus: The vitium surrep- tionis, or when one presents untruths, or conceals and suppresses the truth, deprives not only the scripts, or bulls, issued for the attainment of certain benefits, as is noted in Cie. 1. de praeben. of their force, but also the letters of grace granted over certain liberties or dispensations; as such is recalled by Inno. in c. Constitutus de rescriptis. Yes, also the grace becomes invalid by this act of corruption, c. I. et II. defin. presbi. lib. VI. et fa. c. ad audientiam II. de rescriptis et notant doc. communiter, in dic. c. Ceterum. Similarly, the secret effect weakens the grace with the deed itself, if it also consists in the fact that one has a foreign kaetnni, of which the one who has been made theilhaftig has probably known nothing, according to the text dio. c. Constitutus quemd. Nico, ibi dicit pro hoc menti tenendum; and this is especially true when there is fraud under the surreption. Where under the surrept

If there is a deception in the statement, and either the truth is concealed, or unfounded things are stated, then this invalidates the whole Rescript; which happens not only when disputes are to be settled, but also when privileges and pardons are granted, according to what has been noted in dic. c. Ceterum, which is also noted by d. Nico, in c. super litteris de rescript. , allwo auch nach der Glosse 08ti. 6t lo. ^.n., if and when one who states false things or withholds the truth in obtaining a rescript, or an apostolic letter of grace, does this maliciously or out of simplicity. And according to the aforementioned document, this same Nico. also states that a judge must discern from various circumstances and assumptions whether there is fraud or simplicity; and when the judge has taken care of all the circumstances, he must consider whether the one who obtains grace is simple-minded or diligent, and whether the fact concerns him or another; whether he is near or far; whether his letters are substantial or not, and so on, for the inner deceit cannot be brought out otherwise than by mere speculation. 1. dolum Cod. de dolo, et c. II. de renuntia. Ii. VI., baoon in dicto c. super litteris plene per doc. et maxime moder. Yes, the apostolic bulls issued over certain privileges and pardons, if they have been secretly executed, are null and void according to the laws themselves, as in c. dudum. II. de elec. et. 1. I. ff. de natali restituen. et notat. Io. An. post Compostel. in dicto c. ad audientiam, ad quod dic. c. I. et c. II. de fi. presb. lib. VI. et notat, d. Nico, indic, c. dudum. who says that the pardon issued per vitium sur- reptionis would be void according to the law itself; and this same one holds that this would also be said of all letters of pardon in general. Furthermore, surreption offends the apostolic bull, not only if it was a final cause of the pardon or of the rescript; but also if it was a moving cause of it; thus, because the pope or the prince would otherwise have issued letters of pardon, where one did not secretly ask for it, in this case surreption was the moving cause of it; as the beautiful text has in c. postulasti de rescript..., which text must be remembered because it is nowhere else, secundum d. Nico, ibi, which also adds that in this text one encounters a peculiar and special casum, according to which, where the moving cause cessirt, or is wrong, also the decree falls over a heap; whereby to our intended cause the gloss

76 From the Origin and Progress of Papal Indulgences. Indulgences. 1st section, no. 19, W.xv, 95-97. 77

The most remarkable is in c. post translationem in verbo cessante, de renuntia, the content of which is that, if a dispensation occurs from any cause, this cessante caussa should also cessiren. Of this, there is a wide-ranging discussion by D. Anth., who examines: whether and if, cessante caussa, the effect should also cessiren, what one calls a final and a driving cause, to which one must answer, as is done there by him. Of this also Io. de Ymola et d. Nico, in c. cum cessante de appell. et per Gloss. in 1. 1. § sexum ff. de postulant. and more extensive Bar. in 1. 2. § fin. ff. de donationibus. So also about the preservation of apostolic rescripts or bulls one gives this rule, namely, that everything must stand in the letter with express words, what is able to direct the heart of the lord pope or the prince to grant grace, and to grant the same not at all or reluctantly; as the gloss notes in verbo litteras, and there doc. in the before mentioned c. super litteris. §iergu bient c. postulasti unb c. si proponente de rescriptis unb c. si motu proprio, de preben. libr. VI Therefore, since it is claimed that in the said apostolic bull the untruth has been expressed, and the truth suppressed and concealed, since nothing is said therein about the fact that olive oil can be had almost in all the said lands subject to Duke Albrecht's dominion for almost the same price and as frequently as butter; and that the oil of certain fruits, of which our parents and forefathers availed themselves, some of which brought their lives from a hundred and more years, can be procured for a more moderate price than butter usually is. Since it is not thought that people of male and female sex have reverently and certainly abstained from eating butter and other dairy foods, which are forbidden during fasting and on other days, from time immemorial, it is also not thought that people of male and female sex have reverently and certainly abstained from eating butter and other dairy foods, which are forbidden during fasting and on other days; Since it is not further reported that from the eating of butter and other dairy foods, which takes place during the said days, as well as from the omission of the said praiseworthy and godly custom, a very great annoyance has arisen among the Christian believers, who reside in the said Duke's own and other surrounding lands and provinces, as in Bohemia, Saxony, in the Mark, in Silesia and in Lusatia 1); as well as that almost everywhere in said lands there are as many fish as are needed, and these are bought for a fair amount of money; and it is in

1. In the old edition: Lausnitz.

that if our ancestors, citizens and inhabitants of these lands had one fish thirty years ago, we have two or three nowadays, as experience teaches, and therefore it is to be presumed that the people should observe and celebrate the holy Lent, which, as it has been salutary ordained by the law and the holy prophets for the welfare of souls and bodies, and sanctified by our Savior through his holy fasts, should be observed and celebrated with the greatest reverence, de consecra. dis.V. quadragesima, eat butter and other milky foods more for pleasure and lust than for necessity: so, alas, I hold that the very last perilous times are approaching, to which, according to the testimony of the apostle 2 Tim. 3 will be men who think of themselves as stingy, boastful, hopeful, blasphemers, unthankful, unspiritual, who love pleasure more than God; and consequently, since the truth has been suppressed and concealed, the apostolic bull, according to the foregoing, cannot have, nor retain, its force and validity.

This is also strengthened by this important reason, because where a law is abolished, not at the same time the custom is to be considered abolished, by which the observation of this law was introduced in particular places, if it would cause annoyance in a place that the ancient law was no longer observed; and therefore, when a law is repealed, it is not thought that the usage and custom by which the law itself was observed is abolished at the same time, if an offense should arise from their omission; as the strange text proves in c. super eo, and the gloss in verbo consuetudo, de cogna. spu. unb anmerfet d. domi, in c. I. de constitu. lib. VI. which says that it is necessary to keep it. Ad quod c. cum oli. de cleri, conjuga. et c. nihil de praescriptio. And so also in the foregoing case, although the lord pope, by permitting butter and other dairy foods to be eaten on said days, abrogates the general law, or grants a liberty and grace contrary to it: yet he does not abrogate the custom, the omission of which would cause offense, or dispense against the established custom, Ar. eorum quae le. et no. in dictis juribus. But that the omission of this very good custom, which has been observed sacredly since time immemorial, causes great and grave trouble among the believers in Christ in the said lands, daily experience teaches. For this, take what Bal. notes in 1. fin. c. si contractus vel util.

78 Cap. 1. of the papal indulgences. W. xv, 97-100. 79

pub. 1. where he says very strangely that many pardons could lose their power if one does not especially consider the custom which the pardon is contrary to: cum de ipsa consuetud. ne fieri debeat specialis mentio, and he says: hoc teneri per doc. et menti esse tenendum. Nor would the clause ex certa scientia be sufficient to abolish the custom, if the Lord Pope did not otherwise make an explicit and special report of it. Because, as the Bal. says in 1. fin. c. de sentent. rescind. non poss. the clause ex certa scientia would not be sufficient.

sel ex certa scientia is of no help, except in such matters where the prince is presumed to have knowledge and science, as in matters concerning a point of law; but in matters where it can be presumed that the prince knows nothing about it, where good and praiseworthy customs of certain countries or countries belong, this clause has no force. From what has been said, it is clear that it is not so easy to give a decisum in this doubtful casu, considering also that it concerns a praerogativa and the high authority of the Lord Pope, about which one cannot dispute without danger; because he who makes the same disputable is guilty of criminis sacrilegii c. de diver. rescript.

Neque lingua transiens super terram, os ponere debet in caelum XXI. dis. in tantum.

Therefore, before proceeding to a more detailed elucidation of this matter, which in modern times, when avarice, as a handmaiden of idolatry, is very prevalent, and money and goods are lured out of the bag in a subtle and cunning manner, 1. 2. c. de commere, et mercato, et in cie. abusionibus de poeni- tent. et remissio. If the dispensation, which often occurs, gives rise to a rash, it must be remembered above all that the dispensation or disbursement is so much as a balancing of expenditures with all circumstances, hence a steward is also called a manager, and the one who manages the treasury must pay attention to all circumstances, and must well estimate the work and its wages. For dispensing means nothing other than paying out this and that. And we need such an administrator who, for certain reasons, sometimes enacts a law that is useful in itself; although such a dispensation must not be granted to everyone without distinction, but only to those who make laws and can also repeal them, and should therefore be performed only by the pope or by the prince, or in their name. Accordingly, he who has the administration must direct his eye to the account, to the various good, and to the cause,

Why he dispenses, which is based on three things: utility, necessity, and the particular preference of the persons; and where a steward has these three in mind, he cannot be said to act against the common good and to prefer his own interest to that, but to abate the general statute for the sake of the common welfare, which is added in a special case. In this way, the dispensation is not to be made for a private matter, but for the sake of the common and obvious benefit. For the pardon is a dispensation of the general right, which is made after exact insight into the matter by one to whom the right of pardon belongs, as in nisi rigor. I.

VII; or it is a prudent indulgence of the common law, having first well considered the utility or necessity; or it is a remission of the severity of the right, which has been regularly done by the one to whom such is due; as noted Specui. tit. II. § dispensatio est, in prine. But if a steward were induced to do this merely by his will and his own pleasure, without any intention of predestined pieces, this would by no means be called a pardon, but rather a waste. Therefore St. Bernard says that if a pardon were to happen without reasonable causes, it would then have to be called a waste; as Osti. states in c. Quia in tantum de praebend, and such a one who grants a pardon without reasonable cause would not be considered a wise and faithful steward. In the Gospel of Luke 12:42, 43 it says: "How great a thing is a faithful and prudent steward, whom the Lord sets over his servants to give them their due. Blessed is the servant whom his lord finds doing so when he comes 2c. But such a steward is unfaithful who does not consider the common good; he is unwise and careless if he has no reasonable cause for himself. From this follows that he who has dispensed without reasonable cause is not safe from God; as the curious gloss reports in c. Non est de voto; and although it seems as if the gloss, which speaks in terms of desire, were referring to what is founded in divine right, this is also true in matters that have their basis in jure positivo, or in human right, as is nicely noted by Io. An., whose statement is to be found almost from word to word in c. de multa de praeben. which allda d. Anthon. Io. de Ymola d. Nico. follows and likewise teaches this; and as just the-

80 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 19, W. xv, wo-w2. 81

fer d. Nico, in dic. c. This is not hindered by what, from what has been said before, in dic. c. de multa roiber Theoricam concludes Inno, in c. cum ad monasterium de stat, monacho. and says that the pope can grant grace against human law according to his mere and free will and pleasure. For although this, according to the opinion of this same d. Nico. applies to the contending church, in which the opinion and pronouncements of the pope no one may master, XI. q. III. Nemo, it does not apply in the sight of God, because even the Lord Pope may not, without cause, abate a right built on the common welfare, he is rather bound, according to his office, to feed his sheep, and to act as a righteous steward; as he speaks there and dic. c. Non est, and so has d. Nico, in c. quae in ecclesiarum de constitu., and says that where there is no lawful cause to depart from the jure positivo, a prince sins when he violates the same, because he has the power to feed his flock, but not to confuse or weigh it down; and therefore he must act according to justice and equity, but not according to his particular inclination and pleasure. And this I consider to be an indisputable truth, that the Lord Pope in foro poli. or of God does not have the power to slacken the jus positivum without reasonable cause, because its resolution and regulation must be based on the same reason, according to what stands le. et no. in regula I. de regulis juris et in 1. nihil tam naturale ff. c. tit. But since no positive law is to be made unless it is based on reason and natural equity, and where this is the case, the name of right or law is not even deserved, c. erit autem lex IV. dis, hence law is called the art of what is just and equitable, 1. I. ff. de justitia et jure; so likewise it may not be abrogated again without reasonable cause and natural equity. This, that the pope, if he wants to dispense contrary to the positive laws, must have natural equity for himself, is beautifully proved by the text c. manet XXIV. q. I., where it is said that the privilege deriving from Blessed Petro remains unaffected, even if a pronouncement is made in accordance with its equity. Therefore it is said that the pope is able to do everything, so that he is unconfessed in his power, which he exercises, namely after previous judicial investigation; just as the power which the church has is called a key. And in fact there is only one key, or One

But the fact that one sometimes speaks of keys in the number of multiplicity is due to the fact that a prelate, in addition to the power, must also make an investigation and decision, so that there are two keys, one of the power, the other of the investigation and decision; as we therefore rightly say that the pope is able to do everything without erring in his executive power, namely after previously made investigation and decision. This is noted by d. Nico, in c. tanta de excess. praelato. Take to this what the gloss has in c. Quanto de jurejurando, where the gloss also mentions the clavis discretionis, and says that the pope can absolve someone from the oath for legitimate and well-founded reasons, if he first uses the clavem discretionis properly. Inno. also says there that although the pope can do everything, he must often use the clavis discretionis before he makes the pronouncement. Here belongs a beautiful dio. Bal. in 1. II. in IX. colum, c. de servi- tut. etaq., where it is said that no power, neither of a prince nor of the council, can make the prince cease to be a rational and mortal creature; nor can it make him free from the law of nature, or from the instruction of sound reason and the eternal law; and thus, although the prince himself is not subject to the laws, he is not free from what sound reason instructs him to do, according to the saying of this same Bal. ibi, quod est perpetuo menti tenendum. Moreover, in every dispensation, if it especially concerns divine right, the pope must pay attention to three things, namely: what he may do according to justice and equity; what he should do according to respectability, and what may be good in view of the benefits and advantages; as the beautiful text reads c. magnae de voto. Yes, the pope must sometimes abstain from many things that are not unlawful, according to the apostle's saying (1 Cor.6,12.): I have it all power, but it is not all pious; as in c. Aliud quod decet c. XI. q. I. From this it is concluded that, although the power and authority of the pope is of a very great extent, and is endowed with an immense number of privileges and privileges; of which in dic. c. proposuit de concess. praeben., unb in dic. c. Cum ad monasterium de sta. monach. unb in c. litteras de restit. spolia., also per gloss. et doc. in c. I. de transla. praelat. and in c. quod trans- lation. de offi. lega. and in c. sicut unire de excess. praelat., and more extensively per specu, tit. II. § Nunc ostendendum and § Nunc breviter dicendum, per totum, and per Bal. in 1.

82 Cap. 1: Papal indulgences. W. xv, 102-105. 83

rescripta c. de preci, impera, offeren., also per d. Nico. in his disputation, which begins: Episcopus et quidam Rector etc., and per d. Andre, alias Barbatium in dic. c. quod translationem: yet he may not prove this his high power and authority without reasonable causes; whereto the peculiar saying Inno, in c. Innotuit de elec., which expressly says that the pope may not use and exercise his complete power without reasonable causes.

On the other hand, it must be noted that regardless of someone committing a pagan sin, who wants to be a Christian, and yet is disobedient to the apostolic see, c. si qui presbyteri LXXXI. dis. even to obey the papal commands is necessary for salvation, as in extrava- gant. Bonifa. VII Unam sanctam, and the gloss notes in cie. Ad nostrum § tertio de heretic., this is to be foreseen: as long as it is not to be assumed that by the papal command the church will be put into extreme unrest, or that other mischief will arise from it; as is nicely noted by Innoc. and after him in c. Inquisitioni de sentent. excommunic., where it is stated whether and to what extent one is obliged to obey the pope or the prelate who gives unjust orders. See the gloss, and just there IInnoc. in c. ad aures de tem- por. ord. together with the note of Nico, in c. si quando de rescript, where he also has quite strange words, namely that a subject, if the regent, be he pope or emperor, should order something, whose compliance and observation could cause trouble in the city, is not bound to obey, which must be especially noted. This is also what Nico means in c. quae in ecclesiarum de constitut. He says: "One does not have to obey the prince and regent if one has to fear a future offense from his command, or disorder in Christendom, or otherwise a great sin. But also this is noted by the said Nico in c. accepimus de fide instrum, where he says: the pope must be obeyed in a command, although hard, which he lets go out from enlightened knowledge, if only such command has nothing sinful in it, or one has to fear an offense from it; whereby one conferire, what has been noted per doc. post Osti. and Io. An. in c. significavit de offic. ordin. and in c. Cum adeo de rescript. From this it is further concluded that where the prelate in a place presumably foresees that the observance of the apostolic order or the apostolic bull could bring about an annoyance, he should not let it happen that

Rather, he shall report it to the pope and present to him the resulting annoyance and all other circumstances arising from it, and then expect a different order from the pope himself, after he has been well and sufficiently instructed in everything. And so the matter is also proved in dic. c. si quando, after the said d. Nic., which concludes from this text: that the magistrate, or another to whom the prince gives a written order, has the power not to obey it for this time, but to write to the prince and expect another order; although the prince, because of the too great impetuosity of the one who asks, or because he wants to effect something secretly, or because of his too many affairs, does and permits what he should not and should not do and permit. In this connection, this same D. Nico, in c. causam II. de Testi. remarks and says that an official in the execution of liberties and privileges, which seem to dispute with reason, or under which there is a fraud, or which run contrary to the common interests, must not proceed immediately, but first ask the prince for advice and expect a different command, whereby the text to confer in c. ad nostram and c. porrecta de confirmatione utili, vel inutili; et in authentico, ut nulli jud. § Et hoc vero coi. IX, and what the curious text has in c. ordinarii § si vero de offic. ordin. lib. VI, where it is stated that if there were any doubt as to whether the dispensation granted was correct and sufficient, the apostolic see should be consulted. And what has been said before is confirmed by what is noted per doc. in c. cum venissent de judi. where they claim that a subject can examine whether the privilege of the prince has been secretly exercised or not. Here is to be looked up c. super litteris de rescript, and what notes Io. An. in c. I. de litis contest. lib. VI, therefore it is said that those prelates would be miserable who were immediately afraid. For they must not fear at all when they deal with the truth, in that they thereby make themselves pleasing to God and the pope, as the curious gloss reads in 1. puniri c. si contra jus vel utilit. public. And Bal. says there: this should be noted against such wretched prelates, who accept the papal bulls so strictly that they do not even want to admit to examining them and objecting to them. For according to the Bal. they must let this happen; and the gloss also notes this in authentico de mandatis prin- cipum in § deinde in verbo nuntians coi.

84 Vom Ursprung u. Fortgang d.päbstl.Ablafses. 1. section, no. 19. w. xv, 105-107. 85

III, where the gloss also says: this should be noted against the wretched prelates, who are so afraid of the papal bulls that they do not have the heart to object to them; which they should not do, according to this very gloss. Indeed, that the apostolic letters should be carefully read and examined by every local bishop is proven by the text in cie. II. de poenitent. et remiss.

Thirdly, it must be considered that although the pope can dispense against the law if he has a substantial and useful cause for it, and especially if he wants to dispense against the divine law; against which he could also dispense on the impulse of a very important cause, according to what has been noted per doc. post Inno, in dic. c. quae in ecclesiarum and per glossam in c. a. nobis de deci. and per gloss. et doc. in 1. fin. C. si contra jus vel util. pubi. fa. c. quanto de translat. praelat., but the good text excludes certain cases in which the pope can by no means dispense; of which with more per gloss. et doc. in prae al. c. proposuit and in dic. c. cum ad monasterium and in dic. c. litteras, and per specui, in dic. § Nunc breviter dicendum est. And among other cases is also this, if the pope wanted to dispense against the general state of the church, so that after such dispensation and change the same would gain a completely different form: so he could not then dispense; as the text proves in c. et si illa, 1. q. VII. tenet Archidia. in c. sunt quidam, XXV. q. 1. and so must be understood the gloss, which wants just this, in dic. c. proposuit unb in dic. c. litteras according to d. Nico. who also asserts it in dic. juribus. From this it follows that the pope cannot grant a secular prince the power 1) to judge and condemn the clergy in his territory on all matters without distinction, because this would reverse and change the general state of the churches. Not to think that this conflicts with the divine will and law, XCVI. dis. si imperator, where the peculiar text deals with it; and note doc. after Inno, in c. II. de majori et obedient. And just that, that the pope cannot do this, asserts d. Nico, in prae al. c. litteras and d. Floren. in c. perpendimus de sentent. ex- commun. Therefore, according to divine law, the clergy are exempt from jurisdiction or lordship.

1. "not" put by us instead of: "with" in the old edition.

The laymen are free to create, as it is written in dic. juribus. And so the clergy may be altogether fearless, because the word of God speaks for them and says: Do not touch my anointed ones Ps. 105, 15. Therefore they are quite calm and secure in this, as stated gloss. in authentico, de non alienando aut permutando ec- cles. re. § 1. in verbo degenerari, coi. II, however, for this reason the clerics, and especially the priests, should not offend anyone, but be ready to serve all, XIV. q. Y. denique et c. fin. de Postul. There is also another case exempted from this, namely, marriage contracted between faithful persons and already consummated by conjugal cohabitation, which bond the pope is by no means able to sever and dissolve; as the gloss notes in c. ex publico, de conver. conjugato, et Io. de Ymo in c. fi. de transaction. and d. Nico, in dic. c. ex publico. But it is different with a marriage that has not yet been consummated by the carnal union, in which case the pope can dispense for important reasons, as note doc. in prae al. c. ex publico and Io. de Ymo in dic. c. fi., which says that this would be accepted by everyone. From this one can draw a conclusion to the abominable and cruel injustice which the most unjust king in France, if he still deserves the royal title, is said to have inflicted on our most glorious lord, the Roman king, by abandoning the daughter of said our lord and king, who was betrothed to him, and the Great British princess, who had been promised to our lord and king, has been chosen as his wife, about which all your faithful and especially the German subjects of the Holy Roman Empire have reason to be justly grieved and to heartily regret their chief. 2) Therefore, all German princes, dukes, margraves, counts, barons, and nobles in general, would like to show prudence and prevent that, through the malicious plots and clandestine attempts of the said French king and other barbarians, the Holy Roman Empire, for which the honest Germans and righteous nobles, who are called Theotunici, as is noted in XXXIV. dis. Quorundam, and by Io. An. in c. venerabilem in verbo germanus de elec., have so merited by their bravery, as the gloss affirms in c. Ego Lu- dovicus LXIII. dis. unb Io. An. in dic. c. ve-

2. King Carl VIII of France turned his fiancée, the heiress of Brittany, away from the German King Maximilian I and married her.

86 Cap. 1. of the papal indulgences. W. xv, 107-no. 87

nerabilem, be snatched from them, and after its loss, which God wants to avert, they might fall into servitude. Therefore, the aforementioned Duke Albrecht, having considered, according to his high and enlightened insight, how to counteract the apparent danger that the Germans would face, has sent his sweet wife, noble sons, wise councillors, obedient subjects, his country and everything else dear to him in his duchy, and what else was dear to him in his duchy, and exposed himself to the greatest danger in the lower part of Germany, because he would rather die than see the Germans deprived of this incomparable crown and the Republic ruined to the ground. For this reason, the memory of this wise and honest prince, and of the other highborn princes and lords, the Dukes of Saxony, the Landgraves of Thuringia and the Margraves of Meissen, should remain in constant blessing among all nations. For of such it must be said that they live unceasingly for the sake of their acquired fame; as is stated in § 1. institut. de excusat. Tutorum. Therefore, if this marriage with the princess of our king had been consummated by carnal cohabitation, the pope could by no means dispense with it. But if this had not happened, and the marriage between our king and the English princess had not been consummated by conjugal cohabitation, the pope could dispense with it for important reasons. And if there were no probable suspicion that from such a dispensation great annoyance, or some other great mischief might arise, why then should the pope hesitate to dispense? Ar. eorum quae no. per doc. post Inno, in dic. c. Inquisitionem de sentent. excom. et per d. Nico, in dic. c. si quando de rescript. et in dic. c. quae in ecclesiarum de constitut. ad quod nota per gloss. in re. Qui scandalizaverit de re jud. et in c. sane de tempor. ordin., where it is noted that although one should not abandon the truth of a pious and righteous life because of the arousal that has arisen, the truth of justice and the truth of doctrine suffer a great blow because of the arousal.

Provided this, I give my decisum pro parte negativa, and say that the aforementioned Duke Albrecht and his subjects, who do their part according to the decree issued in the apostolic bull, cannot eat butter and other dairy products during Lent and on other forbidden days without scruples of conscience. And this is what drives me, in addition to what I have learned in this

The first point is that in doubtful matters one must take the safer way. c. ad audientiam and c. significasti II. it. c. penit. de homicid. and c. Illud de cleri, excom. ministrat. Therefore, in matters that are doubtful, and in which the soul can be put in danger, we must always choose what is more certain, and what can be done without danger to the soul, and in this respect the power that takes the safe path is also to be considered better, less severe, and more benevolent, as the curious gloss reads in c. 1. de scrutin. in ord. facien. et text. in cie. Exivi de verbo signif. ad quod c. juvenis de sponsal. et ibi per doc. Moreover, it is incumbent upon honest hearts to be afraid of sins where no oversight is to be found,v. dis. ad ejus et c. consilium de observan. jejun. Thus also this power serves to preserve and promote religion and abstinence; although there must already be an important reason which serves to preserve religion, 1. sunt personae ff. de religione. Yes, if the said apostolic bull had not been received secretly, and therefore not per vitium surreptionis, I would nevertheless advise the contributors to abstain from eating butter and other milk foods during Lent; For this reason, because one should abstain from that which one can do and refrain from without mortal sin, in order to prevent only the offense, and should make use of it, according to the circumstances, to prevent the offense. Therefore the apostle says 1 Cor. 8, 13: If the food offends my brother, I would never eat meat; and the Lord in the Gospel Match. 18, 7. and Luc. 17, 1.: Woe to the same man by whom trouble comes. Of which the text is very curious in c. cum ex injuncto de no. ope. nuntia. Ad idem text. cum gloss. verbo distinguendum in c. Nisi cum pridem pro gravi quoque de renuntiat, where the gloss says that the blessed Gregory in the VII homily on Ezekiel would have made the distinction: whether or not we can avoid the offense without sin; for insofar as we can avoid it, we are obliged to do so; whereby to read what has been noted in dic. regula qui scandalizaverit de regul. juris. It is quite certain that whoever contributes according to the regulation founded in the apostolic bull can abstain from eating butter and other dairy foods without sin, since no one is obliged or required to do so, and yet, if such foods were consumed on the aforementioned days, great annoyance would result.

88 From the Origin and Progress of Papal Indulgences. Indulgences. 1. section, no. 19. w. xv, no-ns. 89

as experience teaches. Therefore, to prevent this, one must abstain from such foods, per praedicta, et fa. c. illa in f. XII. diss. et c. cavendum X. q. III. et c. nolite recedere XI. q. III. ad idem gloss. notabil. in 1. in laqueum ff. de acquirendo rerum do- min. et in § apium. Institut. de rerum divis. where it is nicely remarked that one should fear the annoyance even more than the judgment. And as I hear, also the venerable and devout fathers, Mr. Gregorius 1) de Frickenhausen, S. Theol. Prof., and Mr. Jo. de Bomberga, S. Theol. Baccalaureiis, both preachers in this famous city of Leipzig, have decided the deal, and agree with my opinion, which is evident from the above.

Now it remains that I also answer the reasons that one puts forward pro parte affirmativa. To the first I answer thus: Although it is necessary to stick to the words of a law or indult and a letter of grace, and not to depart from the letter, it is also true that if such letters of grace or indults are executed secretly, that is, in such a way that false things are stated or the truth is concealed, then they no longer have validity and force, and one must then depart from the letter, and the rights must agree with each other, and one law must agree with the other. c. cum expediat de elec. lib. VI. cum simili. Moreover, the rights and laws must also be conciliated per subauditiones tacitas, as the gloss notes in c. cupientes § quodsi per viginti, in verbo petere de elec. c. Ii. fa. 1. non possunt ff. de legi. Also, one must limit the words of such pardon bulls that hold hostile, burdensome and vexatious dispenfations, as in can. odia cum concor. de regul. juris lib. VI.

On the other point, I must remind you that although the pope is still above the law and can dispense against it, it only applies when there is a legitimate cause, and therefore he should not do anything without prior investigation. And if his pardon bull had been issued secretly, it would then have no force, as was previously thought; and thus old and new laws must harmonize with each other.

Coming to the third argument, that is not approved in rights, that the pope can contradict the leges positivas according to his mere and

1. In the documents No. 20 and 23 he is called "Georgius".

The Pope's own free will, so that neither he who accepts the dispensation has to undergo punishment in divine judgment, nor the Pope himself who grants it, sins; rather, the opposite is asserted in it, as I have explained above. Therefore, the statement of the Inno. and Specu. must be abandoned if it is not founded in rights, since the words of a certain teacher have only a probability, and one remains with them insofar as they are affirmed in rights; as is noted per gloss. in 1. 1. C. de legi, ad quod glos, in c. 1. de postuland. praelato. Hence it is that a teacher, though a great one, may not be trusted and believed unless he proves his propositions from credible writings; as is beautifully noted by Archi. in c. nolite eos, in verbo in scripturis XI. q. III. III. And so it is also permitted to depart from the common opinion of a teacher, if the same cannot be proven from the laws; as notes d. Nico, post d. Antho. in c. Tua nos, de usuris, which one must well keep, and take to it what Jo. An. notes in e. I. 66 oon8tit. With this one does not argue, if one wanted to say, what pleases the prince is valid as much as a law, 1. I. ff. de constitut. principum and in § sed quod principi, Institut. de jure naturali et gentium et civili.. For the word placet presupposes the will and expert opinion of a righteous man, and so we take the popularity of it,- what seems good to a righteous and reasonable man, 1. Tahys. § sorore ff. de fidei commiss. libertat. notat Bar. in ex- travagante ad reprimendum, in verbo videbitur et d. Nico, in c. I. de constitut: But a righteous and reasonable man will not put up with anything without cause. Nor does it stand in the way that in the case of a prince, as far as human law is concerned, the well-known saying: Sic volo, sic jubeo, sit pro ratione voluntas, ftati^at, per gloss. in c. si gratiosae de rescript. lib. VI, for this is not to be understood of the mere and free will, but of the will tempered and governed by reason, as is clear from the above.

To the fourth and last point, it serves as an answer that this is well in science, which, if the disputes are thereby raised and settled, becomes favorable; and thus the thing on which this science goes, where it does not expressly dispute with the general right, protects and affirms science itself. But it is different in pardons or privileges, which, in so far as they are in conflict with the general

90 Cap. 1 Of the papal indulgences. W. xv, 112-iis. 91

The pope is to take and interpret them in an unpleasant way and in a narrower sense, yes, the secret effect invalidates even such privileges, as has been said above. Therefore, when the pope has first been presented with the great annoyance, the long-established custom, and other obscure circumstances, and thus has a certain infallible science and a reasonable reason for himself, he should grant such a papal favor or privilege: no one will doubt the validity of such a favor or privilege; although it is not to be presumed that the pope, whose office entails increasing the service of God, c. ex parte de Constitut. to promote religion, to keep fast, to practice godly and praiseworthy habits, c. ad apostolicam de Simo. would grant such a letter of favor only for a minor and unworthy cause. And even if an indult had been issued secretly and without the knowledge of the pope, it would still have to be reclaimed and rescinded in the event that an annoyance arose from it and the matter amounted to a sin. C. suggestum de aeci. where the text is very strange and shows that one would have to reclaim a letter of freedom because of an offense that arose over it; Jo. An. just there, who presents twelve cases in which a privilege is overturned, and in the tenth case says that such annoyance occurs halfway; likewise, so that many inconsistent things do not arise from an inconvenience or impropriety in a granted liberty, 1. Ratas. C. de rescind. vendit. in the beginning, and follow Ovidii saying:

Principiis obsta, sero medicina paratur.

Nam mala per longas convaluere moras. As the gloss notes in c. ad haec de re- script. where Tullii words convention: Every evil is damped in its first beginning with slight effort; but where it grows, it commonly becomes stronger, and therefore it cannot be remedied so easily. Hence blessed Jerome also says: "As long as your enemy is still small and has no strength, rub him up, so that his evil may be stifled in its first beginning.

Now, what has been presented by me so far, in total and in particular, I hereby want to submit to the censorship of our aforementioned Most Holy Lord Pope and the Holy Mother, the Church, also of the aforementioned Duke Albrecht, and of the Highborn Prince and Lord, Duke Georg zu

Saxony, Landgraves in Thuringia and Margraves in Meissen, my most gracious lords, and all well-meaning, submit; testify also hereby publicly that I assert and accept what you and each of them in particular accepts, and that I reject what he rejects; in this no reasonable person will be able to reprove me, per ea, quae le. et no. in c. Haec est fides XXIV. q. V. et in c. damnamus in fin. de sum. trini, ad idem glossa in prooemio. VI. in principio. Nor have I wished to present and write this to anyone for harm or favor, but for the welfare of this flourishing fatherland, also for the benefit and advantage of the Lords Studiosorum of both rights, and especially of the Papal right, which I publicly testify evenly to the glorification and praise of God, Amen.

20. of the Bishop of Meissen, John VI a Saalhausen, protestation and other acts against this indulgence. About the beginning of 1492.

From the Georg Fabricius aimal. urd. Msaio., lid. Ill, p. 171.

Bishop John VI had to overcome many difficulties before he reached this dignity, and in the beginning of his office the priests in Bautzen and Meissen were his most important opponents. In addition, he was plagued by foreigners. For the indulgence merchants from Liefland had obtained letters of indulgence from Pope Alexandra VI and Julio II, and also wanted to distribute their goods in his cities, under the name and authority of the archbishop of Magdeburg; but he rejected this altogether and protected the freedom of his church, which would be a free one. Therefore, from all places of his diocese, he severely restrained these merchants who carried such dissolute goods, and finally won the case before Julio II. His opponent was Christian Baumhauer, quasi dicas, arborum caesor, aut eversor, who made money out of this indulgence, and needed two swindlers, Philipp Scirpen and Hermannen, a priest of Hildesheim, for it. He rejected many superstitious things in his time, and said that as often as he read the Bible, he found a different religion in it than was practiced in public. When he saw the people paying money to Tetzel for indulgences, he cried out: "Oh, how foolish people are that they put money into the box for which they have no key! Georgii von Frickenhausen, a Dominican in Leipzig, when

92Vom Ursprung u. Fortgang d. päbstl. Indulgences. 1. section, no. 21 f. W. xv, 115-117. 93

who preached against the papal butter letters, he took up, and in his defense against the Freiberg canons used these words: nam quod Romae palam et impune per totum anni tempus venditur, id Germanis sine aere permittere, aut sine poena edere, non licebat? that is, what one sells in Rome freely and publicly, without incurring a penalty, year after year, should we Germans not be allowed to concession this without payment, or to efsen with impunity? Whenever he saw a monk, he used to say: There would be no more insolent animal than the one peeping through the cowls.

21st Duke George of Saxony's order to the dean and chapter of Freiberg, as well as to the monks of the Barfüßer and the preachers of Leipzig, as both disputing parties, to send their mutual reasons in writing to the prince within a certain time, so that these could be sent to a university for pronouncement. 1492.

From Kapp's "Nachlese nützlicher Reformationurkunden," Theil III, p. 113.

By the Grace of God, we George, Duke of Saxony, Landgrave in Thuringia and Margrave of Meissen, confess that due to the disagreement 1) between the worthy, our dear devotees, dean and chapter of our Lady Church at Freiberg, on the one hand, and the Order of Preachers and Barefooters at Leipzig, on the other hand, because of the afflictions which have arisen between them, concerning 2) the promulgation of the Papal Bull concerning the milk diet: So that the lords of the chapter at Freiberg shall send their consilium and all their justice to the affected monasteries, which shall then have such three weeks, and see whether they may accept and find from it to reject their authority. But if this does not happen, the affected brothers and monasteries shall also send all their justice or mobility causes to us again, which we want to have conveyed to the chapter, who shall then also have such three weeks, and shall see whether they may reject themselves from it, but if this also does not happen, we shall then be informed after the end of the three weeks. 3) The monasteries shall send their consilium and all their justice causes to us again, which we want to have conveyed to the chapter, who shall then also have such three weeks, and shall see whether they may reject themselves from it.

1. inserted by us, and "held" deleted before "talked about".
2. "raised" inserted by us and "um" put instead of: "and" in the old edition.
3. "us" is set by us instead of "and" in the old edition.

We will send this to Leipzig in our university to the doctors of holy scripture and law, commonly and no person therein extracted, or to other foreign high schools, in the form as indicated; and in doing so, to look at nothing but God and justice in the letter, and to open their opinion and mind to us. And what is thus recognized and declared by the same doctors shall be held and recognized by every part willing to accept them. In witness whereof we have hereunto set our seal. Given at Dresden on the Saturday after Dionysius 1492.

22 Duke Albrecht and his first-born son, Duke George, wrote to Pope Alexander VI, requesting that, because both some monks and John Breitenbach had preached against the indulgence granted by Innocentius VIII and had asserted erroneous and vexatious propositions, he either take this matter to Rome or assign it to the bishop of Schleswig.

From Kapp's "Nachlese," Theil III, p. 115.

Translated into German.

Which prescribed process, which we have indeed complied with, they > have not observed at all, but rather have traveled to court, and have > stated us falsely, unjustly and shamefully to the apostolic see, in > respect of the Cardinals and the entire public Consistorii, > blasphemously as follows: 4)

Most Holy Father! Innocentius VIII, Pope, then of most blessed memory, the ancestor of your Holiness, had by various letters, at the humble request of the sons of your Holiness and of the Holy Roman Church, Albrecht, Duke of Saxony, and George, his firstborn, for the need of his subjects and some other persons named at that time, also for the reconstruction of the church of the Holy Virgin Mary in his city of Freiberg, in the Meissen district, which said Duke Albrecht, out of devotion and zeal of faith, has made into a collegiate church with an excellent foundation.

4. The preceding introductory words are to be regarded as a complaint of the Leipzig Order of Preachers and the Order of the Barefoot against the dean and the chapter of Freiberg.

94 Cap. 1. of the papal indulgences. W. xv, 117-119. 95

(Collegio) had been erected on apostolic benefits, and which had been miserably devastated by a conflagration: It is hereby established, decreed and granted that until the next twenty years from then on, both Duke Albrecht and all his subjects, along with some others who were named at that time, may eat cheese and such dairy food freely and without hindrance during Lent and other feast days, when the eating of butter, cheese and other dairy food is forbidden; However, those who wish to make use of this freedom shall pay the twentieth part of a Rhenish guilder annually for the reconstruction of the church in question, in such a way that the fourth part of such tax shall be used for the construction of St. Peter's Church in the city. St. Peter's Church in the city should be deducted from it.

Nevertheless, some preachers dare to destroy the authority and power of their holiness and the apostolic see, and pretend by false speeches and lying doctrines in their sermons: that the duke, his subjects and other reported persons, by virtue of such letters, are not allowed to eat butter, cheese and milk on said days, because in those regions oil is made from all kinds of seeds and legumes, which the faithful otherwise eat in those places; And their holiness could not, against the custom of such places, ordain another for the people, by which they would cause great offence, and, as it were, excite a riot and a new sect; and because they are not under the ordinary spiritual jurisdiction, and are not afraid of our punishment, preach all the more freely that of which I have already reported; from which it is even probable to fear that there might result many annoyances and dangers to souls. As then a child of perdition, Joh. Breitenbach, has fallen in with such preachers, and has publicly advocated some annoying and erroneous propositions of said things, and has endeavored to have them printed almost in a thousand copies in quarto 1). So that what we have said about this sect, that it seems to be disrupting the religion and the Catholic faith of this country, does not continue to eat away at it and spread, their Holinesses Albrecht and George humbly ask that it be respected by any judge, that they deign to order and command some judge of the Roman court to order the Ordinarii of the same region, in whose cities and districts this is going on, by way of punishment and banishment, as it may be well for the said Commiffario, thereupon to diligently

1. In Walch's old edition, Llills ^uatsrnis Uttvri" 6tL. is given here by: "in 1015. letters"; in the next following writing by: "in 1015. lines".

To take care, and to forbid said preachers and Joh. Breitenbach, under equal curses and church punishment, seriously, that they do not dare to preach or even to advocate such things before the believing peoples from now on. And that whoever has preached against your Holiness and the Apostolic See's authority and prestige, or has asserted or advocated something, recant it, be he of whatever status, order, or even prelature and dignity he wishes. And that he also summons and summons the said preachers and Johannem Breitenbach in a summary and extrajudicial manner to appear personally before him at the Roman court for curses, spiritual punishments and fines, which he himself, the judge, may name at will; both that they justify themselves for what they have already committed, as stated above, and that they clear themselves of the strong suspicion of heresy that has arisen against them as a result of the above-mentioned things, and also certify that they hereby recant all of the above; But otherwise (if they have not done so, but have despised or neglected to do so), that they may be condemned and sentenced to the curses, penalties, and fines above mentioned, and others which have been decreed against the resisters of the authority of the apostolic see, and to which they are liable. Likewise, that he also summons and warns others according to their transgressions, and stops and punishes the crimes; and that he also had and has everyone tear up and burn the above-mentioned printed sentences, where they are only expelled, contents of other letters omitted about it, with the above-mentioned curses; and that they do and execute everything that they consider necessary or useful in the aforementioned matters and in addition, regardless of all other exceptions, liberties, letters and privileges that the apostolic see, in whatever form and according to whatever description, may grant or still grant to any person, place or order, even of its own accord and good knowledge; All of which shall be of no avail against the same, notwithstanding all apostolic ordinances, statutes, and other things contrary thereto, in whatever manner they may be deemed expedient.

By order of our Lord Pope, the Bishop of Schleswig shall hear, and after summary extrajudicial interrogation, after the testimony on reported matters, order and request that one appear in person, and proceed with excommunication and other reported punishments, as requested, and establish justice, even if from above reported liberties something would be in the way.

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23 Pabst Alexander VI's other letter, issued in this dispute, in which he has drawn the whole matter, which he had ordered the bishop of Schleswig, after the Dominicans and Franciscans had been presented, to the Roman court, to which a Dominican's note is prefixed and a Franciscan's memory is buried to the end.

From Kapp's "Nachlese," Theil III, p. 115.

Translated into German.

Upon which adverse complaint the most holy pope (although in our part > the procurator or attorney, as he is called, of the order of > preachers, all of which was contradicted in the same full consistory), > and after he had been instructed to the contrary, assigned the matter > to the venerable father, the bishop in Schleswig 2c. But after the > Holy Spirit had been further informed of many great upsets and various > mischiefs, he took the matter to himself in the following form:

Since it was formerly presented to us that Innoc entius VIII, our ancestor, of blessed memory, by various apostolic letters, granted to his beloved sons, Albrecht, Duke of Saxony, and Georgio, his firstborn, for the need of his subjects and some others who are under their protection and belong to their dominions, and for the reconstruction of a certain church, under the name of the Blessed Virgin Mary, of the city of Freiberg, in the Meissen district, which said duke, out of devotion, ordered to be a collegiate church, with an excellent collegio or foundation, and which afterwards should have been burned down by conflagration, had decided, ordered and granted that for twenty years from then on, both the duke himself, as well as all his subjects, and other persons included in said letters, may eat butter, cheese and other such dairy food freely and unhindered during the great fast and other days (where otherwise butter, cheese and other dairy food would have been forbidden to be eaten because of the church statutes); but so that those who wanted to use such freedom should pay the twentieth part of a Rhenish guilder annually for the renewal of said church, and that a fourth part of it should go to the building of the church of the prince of the apostles in the city:

And that, on the other hand, when the said letters of freedom were made known in the same regions, some

Preachers took upon themselves to diminish the authority of the apostolic see, and to assert in their sermons, with false persuasions and lying doctrines, that the said duke, his subjects, and other reported persons, by virtue of such letters, were not permitted to eat butter, cheese, and such dairy foods; that in such regions an oil is beaten from various legumes and seeds, which the faithful of the same places otherwise enjoyed on the said days, and that therefore no decree should have been issued against this old custom; and that many would be annoyed by this, and that they would thereby, as it were, create a new sect, whereupon it would be to be feared that many souls might suffer mischief and annoyance from it; and that also the beloved son Joh. Breitenbach, has joined in with the aforementioned preachers, and has not shied away from publicly advocating various annoying and erroneous statements about the aforementioned things, and from having them printed in almost a thousand copies in quarto:

Thus, at the request of the said Albrecht and George, we ordered the most venerable brother Egard, bishop of Schleswig, a 1) steward from the apostolic palace, that he emphatically forbid the said preachers and John, with church punishments and banishment, from henceforth preaching or advocating such things to the believing peoples, and that all who have so far preached, asserted and advocated the opposite, revoke it; The said preachers, however, and John, at his request, appear in person at the Roman court, under the same penalties, and apologize on account of the above-mentioned things, and on account of the grave suspicion of heresy which they have thereby given against us, as it was said, and also certify that they recant what they preached and advocated before; or otherwise, and there see that they are declared to be people who have carried out and forfeited the penalties, curses and fines I have announced against those who resist the authority of the apostolic see. How he would therefore have to remind and demand them, also to punish them according to their offense and crime, and have the above thousand copies torn into quarters and burned.

And what was further added, on the part of the dean and chapter of said collegiate church: that although on the venerable brothers, the archbishop in Magdeburg and other of his suffragan bishops, will, so in said letters kund-

1. In the old edition of a.

98 Cap. 1. of the papal indulgences. W. xv, 122-121. 99

In certain neighboring countries their people, according to the apostolic liberty, needed butter and other milk food in the fasting without annoyance; nevertheless the beloved sons, Brother George of Frickenhausen, Master in Theology, and Brother John of Bamberg, Baccalaureus in Theology, the Order of the Friars Preachers and Minorites, and the above-mentioned John, Doctor, 1) because they intended to destroy the power and authority of the said apostolic see and to interpret the same's letters of grace and liberties for the renewal of the said collegiate church in an annoying manner, with apparent censures and false doctrines, not to be afraid to preach publicly that the said duke and his subjects, and other persons mentioned, by virtue of these apostolic letters, are not free to eat butter, cheese and dairy food on the said days: And that our forefather, having given liberty over the express right, and having abrogated it, does not use the key of understanding in the said matters; and that the people in such places, having accepted such liberty, contrary to their former use of their fatherland, would be greatly annoyed, and, as it were, stirred up to a right sedition and new sect; but that the said collegiate church would remain without renewal and rebuilding, and that it would be daily to be feared that no greater annoyances would arise therefrom:

At the request of the dean and chapter, we have instructed the same bishop, our administrator, to order the ordinaries of the same places to take diligent care of the aforementioned matters, and to expressly forbid the aforementioned Georgen, Johannem and Johannem, in the event of such a ban and fine, from preaching or advocating such things to the faithful people, but rather to revoke what is preached and advocated in such matters; that the people may use the said liberty without hindrance; that the said Georgen, Johannem and Johannem, brethren and doctor, nevertheless appear before them personally, and apologize in the said matters, be charged with the same penalties, and that everything else be decreed, as is contained in various commissions issued by us concerning this matter with more.

But since, as we have heard through credible (people's) report, this matter is becoming more and more annoying in such places, and gives more cause to depart from the statutes of the church than to go to the sea-

1. In the old edition instead of "Doctor" only "D". It refers to Doctor Johannes Breitenbach.

The reason for this is that it seems as if the salvation of souls is being bought with money, and thus our honor and the prevention of the souls' aggravation are at stake here, so that it is an important matter, and there is more to consider than what has recently been feared in the manner indicated:

Thus, moved by these and some other causes in our minds, we have brought the matter and similar matters before us, such to our venerable brothers, Oliverio and Cs. Bishops of Sabina and Alba, the Holy Roman Church of Naples and Lisbon priests, out of their own impulse and good sense, that they order and grant to the parties on both sides due dates, which they may set at their pleasure, and where it is necessary, further suspend, in order to enforce their rights and grounds on both parts; and that they, after due hearing has been held, the rights of the parties have been recognized, and their arguments and reasons have been maturely considered, present them to us in secret council, so that we may take due precautions, both with them and with other venerable brethren, our holy Roman Church Cardinals, in such a way and manner, so that we may be able to prevent the annoyances of the nations and to counsel the salvation of souls, with the power to require and prohibit, in the Roman court and outside of it, also with ecclesiastical punishments and excommunications and other penalties, as seems good to them, without being hindered by any other statutes and apostolic orders, or others that are contrary to it.

Which dragging of the matter to Rome the supposed bishop, since he was > no longer judge, no doubt bribed by gifts, did not respect.... > against us, who had been warned and, if necessary, summoned: that, > against God and law and all due process, indeed, against the content > of said ... warning and, if necessary, summons, since we never > refused to appear to them in person, and they could come to our homes > without any danger, they nevertheless, to our greatest shame and that > of both orders, had such things publicly posted and posted on the > doors of the churches of our monasteries, on the day of the seraphic > teacher, our father Francisci, at a great sermon and procession, > before a populous assembly, and thus heaped injustice upon injustice. > By which

100Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 24, W. XV. 124-127. 101

We have publicly contradicted, and exposed their deceit, cunning, > falsehood and lies, both in schools and pulpits, and that they cannot > continue to revile or insult us in our honor, appealed to the Holy > Apostolic See.

On August 25, 1496, Pope Alexander VI issued a bull imposing silence on both parties.

From Möller's "Freiberg ttievtr. olironie.", Theil II, p.37. Translated into German.

Alexander the Sixth, Roman Pontiff, to the beloved sons, dean and the > cathedral chapter of Freiberg St. Mary's Church, Meissen Diocese.

Beloved Sons! My greeting and apostolic blessing beforehand. Our predecessor Innocentius VIII, Roman Pontiff, of blessed memory, to our beloved son, the noble man Albrecht, Duke of Saxony, and to all persons of both sexes in his country, likewise to those who are subjects of his feudatories in secular matters, who are also under his protection, and who at present live under it, at their request, that they may eat butter, cheese, and other dairy foods, during the forty days of fasting, and on other days on which meat-eating is forbidden to the faithful of the Christian church, for the next twenty years without scruple of conscience; if only those who want to eat such things contribute the twentieth part of a Rhenish gold guilder annually, as long as the twenty-year period lasts, for the reconstruction and improvement of your Freiberg Church of Our Lady, the Meissen parish, which burned down, and other churches named at that time; and therefore also decided that this very indulgence, regardless of some doing the opposite, at the request of the beloved son and noble Lord Georgii, as the eldest Prince Albrecht, and present Duke of Saxony, shall have its validity, and extend as far as such is contained in all letters of our predecessor, which were issued at that time, more extensively. And we have also subsequently, since our beloved sons, Brother George Frickenhausen, and Brother John of Bamberg, from the order of the mendicant monks, as preachers of the divine word

in the same places, in their speeches to the people, did not shy away from asserting that the aforementioned indulgence was not valid, and also our beloved son Johannes Breitenbach, a doctor of both rights, who held it with the aforementioned preachers, took the liberty of publicly disputing about the aforementioned, and thus, while disputing about it, to assert some annoying sentences and conclusions because of the aforementioned, to have one thousand five hundred 1) copies of the same printed; In order that we may prevent the aggravation which we fear may arise from such a dispute, we have ordered the venerable brother Egerdo, bishop of Schleswig, who by virtue of our order is to hear the parties in the papal palace, that, after having received notice of such matters, he should admonish the aforementioned preachers, as well as the doctor of mutual part, in a certain manner, that they desist from their intention and present themselves before him personally. Then, because of certain causes, we also ordered some Roman Cardinals by and by, and finally our beloved son Bernardino, Cardinal of the Holy Cross in Jerusalem, that they should inquire about what had been cited on the part of the preaching monks and the same Doctor for the rejection of what was contained in said letters, as well as for your vindication and defense, and bring it to us. Since, however, the aforementioned Cardinal, after having been fully instructed in the matter, has honestly told us everything that has been said by both parties, we have, in order to prevent all opportunity for offense and unrest among the believers in Christ, also to cut off all cause for dispute, which has already arisen because of the aforementioned deal and could still arise in the future; to provide for the salvation of most souls as well as for the physical needs and comfort of the first-named subjects of Dukes Albrecht and George, and of all others who are reported; also to take care of the reconstruction of the said church, which is considered to be of undoubted use for the suppression of the Bohemian heresy and the protection of the Catholic faith of the said lands, to take care of the said trade, together with other disputes that have arisen between you and the said brothers Johanne and Georgio, and Johanne Doctore, or others, whoever they may be, as well as all other disputes that have arisen on the occasion of the aforementioned

1. Thus the old edition, while in the two previous writings only one thousand copies are mentioned.

102 Cap. 1. of the papal indulgences. W. xv. 127-129. 103

We are aware of the fact that the matter has arisen in the course of our business, and we wish to appeal to the said Bernardino and other Cardinals, and also to those who have to hear the parties in dispute in the papal palace, as well as to the judges at the Roman court and outside it, wherever they may be, by virtue of our duty and after requesting the complaints submitted to us by each party, by virtue of the present edict, and to have them settled completely and in all respects. And lest any doubt remain in the minds of the faithful as to the validity, force, and observance of the indulgence mentioned, which was granted by Innocentio, our ancestor: We therefore resolve and decree that this very letter of indulgence, and that which is contained in it by apostolic authority, shall have its full force for twenty years, counting from the day of the first concession granted in such letter, which was executed at the request of the aforementioned Duke Albrecht, and shall be observed according to its contents without any error of conscience; We impose a complete silence on the said brothers, Johanni and Georgio, as preachers of the divine word, as well as on Doctor Johanni, with regard to their objections, sermons, disputations, and everything else that has been brought forward by them, both in and out of court, against this indulgence and its observance. However, our opinion here is that the use of such milquetoast, which shall take place during these twenty years, shall not benefit anyone to establish any custom, or to advance any excuse for such use, after the elapsed twenty years, nor give the said Dukes Albrecht and Georgio, nor the subjects of their lands, and other places aforesaid, any excuse or pretext that they should not be deemed to be in the state as to the use of dairy products in which they were before the said letter was executed by our ancestor; We hereby declare invalid and void anything which, knowingly or through ignorance, shall be done in any way contrary to our decree, without regard to the foregoing, including apostolic decrees and orders, and everything which our predecessor in his bull did not wish to be considered, and everything else which may seem contrary to our letter. Given in Rome, at St. Peter's, sealed with the Fisherman's Ring, August 26, 1496, in the fifth year of our papal reign.

25: Pope Julius II extends the butter exemption for Electoral Saxony for another twenty years. 1512.

From Kapp's "Nachlese," Theil III, p. 156.

Julius, Bishop, a servant of all servants of God. To our dear sons, > the noble men Frederick and John, Dukes of Saxony, blessedness and > papal benediction.

Your devotion, goodwill, and loyalty, so that you may have us and the Holy Roman Church in honor and dignity, require that we favorably bestow upon you the means that your own, your subjects, and other believers in Christ who wander and come to your region, dominion, and principality, may be blessedly preserved and cared for in benefit, prosperity, health of body, and purity of conscience. Because in the past, Pope Innocentius the Eighth, of blessed memory, our forefathers, has stated that in Saxony and other dukedoms, principalities and regions subject to your temporal authority, protection and protection, for the cold of the same region, no tree oil grows, and therefore the oil in the fast and at other times, where the use of the dairy is forbidden by law or custom, would be very difficult to obtain, has named Pabst, our ancestor, out of gracious inclination and papal authority, has granted you, your subjects, and all others who come into the country and region subject to your duchy's authority or protection and shield, twenty years, to be counted from the issuance of the same papal letter, to use and eat butter and dairy freely, safely and without any burden of conscience, during fasting and at other times and days when dairy is forbidden by law or custom. Since also, according to your report, a considerable amount and number of people, nobility and other people would have to come to your city Torgau, Meissen diocese, your most common court camp, daily on horseback and on foot, and that over the great water, called the Elbe, flowing there, there would be no bridge, and therefore the people who wanted to enter your city on horseback or on foot, would have to let themselves be carried in ships, would have to be driven across in ships, and on several occasions, due to the outpouring of the waters, the turbulence of the air and other storms, especially in winter, would not be able to get across without great danger to their lives, and for this reason it would be useful, for the sake of safety and for the protection of your principality, to build a stone bridge across the Elbe.

104Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 25, W. xv, 129-132. 105

stirred water to build. What bridge could not be built in a short time and with little expense and presentation, by preventing the cold, the rising of the waters, the storms, and other ways, also that one would build on the same bridge a little time of the year for the continuance and fortification; with attached indication, how you would be willing to erect a chapel at the same bridge out of kind devotion for the increase of the divine service, and for the blessedness of the people's souls, who would pass over said bridge. Thereupon our ancestor, by papal authority, decreed and ordered that all persons, spiritual and secular, male or female, who wished to use such milk works, should pay the twentieth part of a Rhenish guilder for the construction of said bridge and chapel for the next ten years, and after sparing the first ten years, the fourth part of the same money, the fourth part of the same money to the building of the main church of the Prince of the Apostles in Rome, and the rest to the construction of the said bridge and chapel, and after the erection and construction of the same bridge and chapel, the remaining money to the said building and the many-named city of Torgau parish church preservation to give, give and deposit, as is further understood in the said letter of our ancestor Pabst Innocentii. If now, after your next request to us has been reported, the same twenty years have passed, the causes that existed at the time of the grant still exist, and the named bridge is barely half built, and your subjects and other persons believe that Pabst Innocentii's grant or freedom still exists, and have therefore needed dairy works after the passage of the said twenty years, we humbly request on your behalf, out of papal benevolence, that such be conveniently provided and preserved. So that you and your subjects may show yourselves so much more devout, willing to serve and inclined towards the Roman church, as much as you feel and know more and higher grace and handling towards you from the same Roman church, therefore we confer out of special grace on you, thought your subjects, and all those who at this time come into the territory and principality subject to you, For twenty other years, to be reckoned from the issue of this letter, during the fast and other times and days of the year on which dairy products are forbidden by law or custom to eat butter and other dairy products without burdening the conscience. But so, that all persons or people who eat such dairy products

each shall deposit for itself the twentieth part of one Rhenish guilder annually, of which money the fourth part shall be paid for the next ten years to the above-mentioned supreme principal church in Rome, but the other three parts, the same for the first ten years, and then for the following ten years, all parts and the same money shall follow for the completion of the said bridge. We also decree and acknowledge that if the said fourth part of the past papal charter forfeited to the aforesaid building of the supreme principal church in Rome has not been paid in whole or in part until now, that the said fourth part shall not be remitted or forgiven in any part by this papal grant. And this grant shall be in dignities and powers, unhampered by prior and all other papal, also special or common conciliation, suspension and order, and everything else that is contrary thereto. Therefore, it is not lawful or permitted for any man to break this letter of our indult and grant, and to act contrary to it with boldness and audacity. But if anyone should presume and dare to do so, let him know that he will come under the disfavor of Almighty God and of His holy apostles Peter and Paul. Given in Rome at St. Peter's, after the Incarnation of the Lord one thousand five hundred and in the twelfth year, on the third of the Kalends of April, that is, on the thirtieth day of March, in the ninth year of our Papacy.

26 Elector Frederick and Duke Johannis, brothers, letter to the von Einsiedel on Sunday Lätare 1513.

This letter, which Walch has accidentally already set well) No. 16, belongs to the just preceding bull. See Col. 63.

D. The pope finally dispensed with and permitted everything for money, so that a formal trade was made of it.

27: The Würtemberg envoys to Rome request complete freedom and exemption from all church ordinances, church discipline 2c., as well as complete absolution of all sins, freedom from fasting 2c. 1517.

FromMSNtoralül . 'iVoltii, tom. II, p. 104,

printed in Löscher's "Reformation Acta," Vol. I, p. 189.

Translated into German.

106 Cap. I. On the papal indulgences. W. xv, 132-134. 107

Most Holy Father! In order that the welfare of the souls of your subject petitioners, the Highborn Ulrich, Prince of Würtemberg and Teck, also Count of Mömpelgard, of the Diocese of Constance, and twelve other persons, who are to be named only once by him, and their associated wives and children of both sexes, may be more salutary advised: the said Supplicants humbly request your Holiness, inasmuch as you grant them and each of them special grace, that a suitable confessor, whether he be a secular or any religious priest, whom each of them wishes to choose, exempt them and each of them from all ecclesiastical ordinances, disciplines, and penalties of banishment, suspension, and interdict, which may have been inflicted on them by law or by any man on any occasion, also transgressions of all and any vows and ecclesiastical ordinances, of the guilt of perjury, both actual and contemplated manslaughter, forcible manslaughter of all and any ecclesiastical persons, except prelates, because of the past, of interdictions, also total or partial neglect of fasts, horae canonicae, divine offices and imposed penances; also of all and any of their sins, vices, excesses and crimes, they may be as grave and as great as they always wish, if they heartily repent of them and confess them with their mouths, they should also be of such a nature that the Roman See would be justified in asking counsel for them; to absolve themselves from the reserved exceptions contained in the bull Coena domini, once in life and at the hour of death, but from others not reserved to the Roman See, as often as may be necessary, and to expound a salutary penance for what they have committed; to change any vows, including the vow to cross the sea to visit the thresholds of the apostles Peter and Paul in Rome and Jacob in Compostella, with the exception of the vow of monasticism and chastity, into other works of love; also to remit any and all oaths, without prejudice to a foreign right; also to be able to communicate once in life and at the hour of death the redemption and absolution of all sins by apostolic authority.

And that the prince and the nobles or graduates or priests to be named by him, and also each one of them, shall be permitted to have a funeral altar, on which they shall stand with due reverence and honor, in the places fitting and honorable for that purpose, even if such places are not

and are subject to the ecclesiastical interdict by ordinary authority, if only they have not given cause for such interdict, even before daybreak, but at daybreak, in their presence and that of their relatives and household members, mass and other holy offices, themselves, who are priests, or have them performed by other priests, and may attend such services at the time of the interdict, as well as receive the holy night meal and other holy sacraments, without detriment to anyone, except on the Easter feast of the resurrection of the Lord.

And that the bodies of such deceased may be given a church burial, without funeral pomp.

Moreover, that by visiting one or two churches, or two or three altars, in the places where they take up their residence, at Lent or other times, and the days for visiting the stations of the city of Rome, which church or altars each of them shall deem good to choose, may receive as much and the same indulgence, also forgiveness of sins, as they would obtain if on each of these days they personally visited any church in this said city and outside of it, which the faithful of Christ are accustomed to visit in this way for the sake of the stations.

Furthermore, during fasting and other forbidden times, they may, on the advice of both physicians, help themselves to eggs, butter, cheese, and other dairy products and meat, and eat them freely, without any scruple of conscience. Incidentally, each of the aforementioned supplicants, together with four other respectable women, whom each of them may choose, may go four times a year to any nunnery, they may belong to any order, including that of St. Clare, with the permission of those who are the superiors there, and may and may keep company with these nuns, if only they do not spend the night there themselves.

He was granted permission and indulgence by special grace, without regard to the apostolic constitutions, the apostolic ordinances, the rules of the apostolic chancery, and the other things contrary to these:

Also because of the reserved, excepted, previously set cases, once in life and in the hour of death, as above.

Also because of the cases not reserved for the aforementioned chair, as often as it will be necessary.

Also because of change of vows, and because of remission of oaths, as said above.

108 Vom Ursprung u. Fortgang d. päbstl. Indulgences. I.Sect., No.27ff. W. xv, isi-iz-, 109

Also because of the complete remission and absolution once in life and at the hour of death.

Also because of a Tragaltar along with Celebrirung before day, and in places that are under the Interdict, as above.

Also that at the time of the interdict the bodies of the supplicants can be part of the ecclesiastical burial.

And for indulgences of the stations of the city Rome, by visiting the churches or altars, as above.

Also because of eating eggs, butter, cheese, also other dairy food and meat, as above.

Also because of entry into the nunneries for above said supplicants, as above.

Also with the abrogation of the rules of the apostolic chancery, which state the opposite.

Also that the present indulgence lasts and is not considered revocable as long as the supplicants live.

And that only the sealing of the present letter of indulgence is sufficient, without issuing other letters.

And that also present copies of the letter, which have been made out for each supplicant in particular, since no other notification is made, signed by a notarius publicus, and confirmed with the seal of a person standing in an ecclesiastical dignity, are given full credence.

28 Answer to the previous letter, in which Pope Leo X grants everything requested. 1517.

From Löscher's "Reformation Acta," vol. I, p. 192. Translated > into German.

Let it be done as requested. 1)

Alexander, called Farnesius, by the grace of God Cardinal Diaconus of > the Most Holy Roman Church of St. Eustace, eternal salvation in the > Lord to all and everyone who will see, read or even hear about this > letter.

We declare and testify that we have seen, read, kept and diligently examined the original letter of confession, the copy of which is given above, and have found that it was, and still is, inscribed in the hand of our most holy father, Lord Leo X, Pabst: Fiat ut petitur.

1. Leo X put these words on the previous letter of petition.

Therefore, for the sake of the above-mentioned most illustrious Lord Ulrich, Prince of Würtemberg, who has been primarily named in the above original letter, we have ordered to take and copy the necessary, without expression of the other names, which are to be named once by him, and will, just as our most holy lord, the pope, in the same letter willed and commanded that such a copy be given full credence in and out of court, also in all places, if such is shown, as the said original itself. To authenticate all and any of the above, and to attest to the superior, we have commanded the present letter to be executed and signed by the end-signed Notarius publicum and to be published, and also to certify the same with the affixing of our seal. Given at Rome in our ordinary residence, in the year of the birth of the Lord 1517, in the fifth indiction, on the 10th day of April, in the fifth year of Pontificate. April, in the fifth year of the Pontificate of the aforesaid in Christ most holy Father and Lord Leo, by the grace of God the tenth Pope of that name, in the presence of the venerable men, Mr. Stephano Rosino, of the Cathedral Churches of Freisingen and Padua Canonicus, and Caspar Witth, Prepositus of the time, Episcopal Collegiate Church, and Ernst Banf, Canonicus of the Collegiate Churches of Georgii and Martini at Tübingen, as witnesses especially required and requested for this act.

29. three indults of Pope Clement VI, which he granted to John, King of France, and Joan, Queen. 1350.

From Lucas d'Achery ZpioilsZium 8ivs eollsetion. vstsruin "eriptorum, tom. Ill, p. 723, after the Paris edition of 1723; with German translation in Kapp's "Sammlung einiger zum päbstl. Ablaß gehörigen Schriften," p. 1.

Translated into German.

By M. Joh. Erhard Kapp.

a. Permission that the King and the Queen may celebrate on monasteries that have been imposed with the interdict.

Clement, Bishop, a servant of the servants of God, wishes salvation and apostolic blessing to his son, beloved in Christ, John, Serene King in France, and Joan, Serene Queen in France. Your uncolored devotion deserves that we follow your wishes mainly in those things that can contribute to your blessedness, as much as we can in the sight of God.

110 Cap. 1. of the papal indulgences. W. XV, 137-139. 111

We are pleased to be able to do so. Now that we have been moved by your humble petition, we grant you and your successors, the kings and queens of France who will be at this time, and each one of you and them, by apostolic power, that, where you may come into places which are subject to an ecclesiastical interdict, you and they may be permitted, to have mass and other divine offices said aloud in your presence and in the presence of your councilors and also of other persons who follow you, where you or they have not given cause for the interdict, nor has the same been specifically forbidden to you or them. Therefore, no one shall be allowed to break this charter of ours or to contravene it by a bold undertaking. But if anyone should undertake this, let him know that he will fall into the disfavor of Almighty God and the holy apostles Peter and Paul. Given at Avignon the 29th of April s1350P of our Papal Government in the ninth year.

b. Allow them to choose a confessor.

Clement wishes salvation and apostolic blessing to his beloved children in Christ, John, the noble King of France, and his noble wife Joan, Queen of France. Those things are to be graciously granted to you, by which, as it appears that you demand them out of piety, you may obtain peace of conscience and salvation of souls by God's grace. Hence it comes that we have been moved by your devout and footsteps pleading, and by virtue of this we grant to you and your successors, the kings and queens of France, who will be at this time, and to you, and to each one of them, by apostolic power, for ever, that each one of you and them may choose as his confessor an able and skilful clergyman, who, as often as it shall be convenient for you and your successors, after having diligently heard your and their confession, may grant proper absolution from your and their sins, and impose wholesome penance, though it may be such things as the apostolic see may be justly asked to advise. Therefore 2c. But if any 2c. Given the 20th of April in the ninth year.

c. Permission for the confessor to change their vows and oaths.

Clemens 2c. wishes salvation and apostolic blessing to the most beloved Son in Christ, John, the Serene King in France, and Joan, Serene Queen in France. We gladly grant your wishes, but especially those by which you may obtain peace and blessedness with God's grace, just as it appears that you are asking for it out of piety. Therefore, by your humble petition, we have been moved to permit you, and your successors, the kings and queens of France, who will be at this time, and each one of you and them, by apostolic authority, by virtue of which, for ever, a spiritual or secular confessor, whom each one of you and them will deem it good to choose, to hear the vows that may have been made by you, and may be made by you and your successors in the future (except for those made across the sea and to the holy apostles Petro and Paulo, as well as the vow of chastity and abstinence), as well as the oaths made by you and may be made by you and them in the future, which you and they cannot comfortably keep, may be changed for you and them into other works of godliness, as it may be useful according to God, your and their souls' blessedness. Therefore, 2c. Whereas 2c. Given at Avignon the 20th of April in the ninth year.

30. collection of some of the most distinguished indulgence formulas as they were formerly found in the English Officiis. 1526.

From the Horas of the Blessed Virgin Mary, for Godly Use, printed in Paris Anno 1526. Gilbert Burnet has included these indulgence formulas in his dmtoriu rotorirmt. oeeiosiuo ^.nMcmnuo, p. 89, and p. 91 in English added some prayers that one must say after having obtained indulgence. Kapp brings this in the "Collection of Some Writings Belonging to Papal Indulgences"; the indulgence formulas in Latin, the prayers in English and German, p. 493. The page numbers given refer to the Paris edition.

Folio 38.

To all those who are in the state of grace, and daily devoutly recite this prayer before our Blessed and Compassionate Lady, she will show them her holy face, and indicate to them the day and hour of their death. Also, at their last end, the

112 Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 30, W. xv, 139-141. 113

Angels of God bring their souls to Heaven, and he shall receive 500 years and as many quadragens of indulgence as have been given by five Holy Fathers to the Roman Popes.

Folio 42.

Our Holy Father Sixtus VI, Pope, has given a sum of 11,000 year indulgence to all who will devoutly recite this prayer before the image of Our Lady.

Folio 44.

Our holy father Sixtus, at the request of the noble Princess Elizabeth, late Queen of England and wife of our sovereign prince, King Henry VII (whose dear soul and all Christian souls may God have mercy on), has decreed that the person who is to be blessed every morning at dawn, after the Hail Mary bell has been struck three times, is to be given the right to be blessed. (on whose dear soul and on the souls of all Christians may God have mercy), has decreed that he who early every morning, after striking the Hail Mary bell three times, shall say the entire greeting of Our Lady: Hail Mary 2c., three times, namely at six in the morning three Hail Marys, at noon three Hail Marys, and at six in the evening the same number of Hail Marys, shall each time receive for such action 300 days of indulgence toties quoties as often as he does it from the spiritual treasury of the Holy Church. Likewise, our holy father, the archbishop of Canterbury and York, along with other bishops of this kingdom, has given forty days' indulgence three times a day to all those who are in the state of grace and are sent to receive forgiveness. This began March 26, 1492, in the 7th year of Henrici, and the summa of indulgence for each Hail Mary is 860 days toties quoties. This prayer is to be prayed at the ringing of the Hail Mary bell.

Folio 47.

Our holy father Pope Boniface has given seven years and forty quadragens or carenas of indulgence to all those who devoutly speak this lamentable contemplation of our Blessed Lady, who stands under the cross with tears, and has compassion on her dear Son JEsum. Likewise, Pope John XXII gave 300 days of indulgence.

Folio 50.

These are the 15 Oo, 1) which the holy virgin Brigitta used to say daily before the holy cross in the church of St. Pauli in Rome. Whoever prays this for a whole year, shall get fifteen souls from his nearest blood friends from the feg-.

1. Probably "Oo" means orutiones, prayers.

fire and convert fifteen sinners to a pious life. There shall also be fifteen other pious men of his lineage who shall continue in a pious life, and whatsoever ye shall ask of God, that shall ye have, if it be for the salvation of your souls.

Folio 54.

To all those who pray five Our Fathers and five angelic greetings before this compassionate image, as well as once devoutly praying the faith and compassionately contemplating these arms of the suffering Christ, 32.755 years of indulgence are given. Sixtus IV, Roman pope, also made the fourth and fifth prayers and doubled his predicted indulgence.

Folio 56.

This letter of our Savior was sent by our Holy Father, Pope Leo, to Emperor Carl the Great, of whom we find written: He who wears this blessing on his body and pronounces it once a day shall have 40 years of indulgence and 80 carenas, and shall not die a quick death.

Folio 57.

This prayer was made by St. Augustine, who assures that the one who says it on his knees every day will not die in sins, but will enter eternal joy and bliss after this life.

Folio 58.

Our Holy Father, Pope John XX, has given 3000 days of indulgence from mortal sins to all those who devoutly recite this prayer after the annulment of our Lord Jesus Christ.

Just there.

Our holy father, Pope Boniface VI, has given 10,000 year indulgences to all those who devoutly recite this following prayer between the annulment of our Lord and three Agnus Dei (O Lamb of God).

Folio 61.

Our holy father, Sixtus IV, has given to all those who are in the state of grace and say this following prayer immediately after the lifting up of the body of our Lord, complete and eternal forgiveness of all their sins, also John III, Roman Pontiff, at the request of the Queen of England, has given to all those who pray this prayer before the image of our crucified Jesus as many days of indulgence as there were wounds in the body of our Lord at the time of his bitter suffering, which were 5465.

114 Cap. 1. of the papal indulgences. W. xv, m-m. 115

Folio 65.

St. Gregory made these five petitions and prayers, and gave 500 years of indulgence to all those who prayed these five prayers, with five Our Fathers, five angelic greetings, and the faith devoutly.

Folio 66.

These three prayers are written in the Chapel of the Holy Cross in Rome, which is otherwise called Sacellum Sanctae Crucis septem Romanorum. Whoever prays them devoutly will receive 1,000,000 year indulgence from mortal sins. This indulgence was given by John XXII, Roman Pontiff.

Folio 68.

Whoever will devoutly contemplate these arms of our Lord Jesus Christ shall receive 6,000 years of indulgence from our holy father St. Peter, the first pope of Rome, and from thirty other popes of the Roman Church, his successors. Also, our holy father Pope John XXII has given 3000 years of indulgence from venial sins to all those who are truly contrite and have sincerely confessed, and say these following devout prayers in memory of the bitter Passion of our Lord Jesus Christ, but they must first pray an Our Father and an angelic greeting.

Folio 71.

Our most holy father, Pope Innocentius II, has given 4000 days of indulgence to all those who devoutly say this prayer while adoring the wounds that our Lord had in his blessed side when he died and hung on the cross.

Folio 72.

This devout prayer was spoken by the holy father Bernard daily kneeling at the adoration of the most holy name JEsu. It is also believed that St. Bernard, by invoking the most excellent name of Jesus, received a special word of perpetual comfort from our Lord Jesus Christ. These prayers are written on a tablet, and in St. Peter's Church next to the high altar, where our holy father, the pope, usually reads the mass. But whoever says this prayer devoutly and with a contrite heart every day, and in the same day is in the state of eternal damnation, then the eternal punishment shall be changed into the temporal punishment of the purgatory. But if he had deserved the punishment of the purgatory at that time, it shall be forgotten and forgiven by the infinite mercy of God.

31 Seven Roman Jubilee Calendars of the Inexpressible Indulgence of Sins, through all the months and on all the days of the whole year, communicated from Papal Scribes.

These seven jubilee calendars are found in des Elias Ehinger fiist. eoolss. sooul. XV, p. 108 and in Kapp's "Sammlung," p. 519.

On the elevationem poli.

1. veneti, printed in 1532.

2. Ingolstadiensis 1596, Archfraternity with the knitted belts. > > 3rd Viennensis 1629, for the Brotherhood of the Holy Rosary. > > 4. Constantiensis 1603, the Blessed Virgin Mary Rosary.

5. constantiensis 1630, the souls rainbow.
6. augustensis 1630. rosetum or little rose garden.
7. coloniensis 1603. rosarium.

1. Venice 1532.

Of the indulgences granted for the churches of the city of Rome through all the months of the year.

In the month of Jenner.

On the Feast of the Circumcision there is plenary indulgence at St. John Lateran, and likewise at the Altar of Heaven.

On the day of the Three Kings is full indulgence at St. Peter's, and forgiveness of all sins at St. Mary Major.

In the Octave of the Magi full indulgence at St. Peter's.

Des Felix in Pincis 1000 year indulgence at St. Sebastian.

The Holy Five Martyrs and the Order of Minorites, and St. Marcelli, Pabst and Martyr, forgiveness of all sins and 1000 year to St. Sebastian.

St. Antonii, Abbot, forgiveness of the third part of sins, daily at St. Mary Major.

Fabians and Sebastians, full indulgence and forgiveness of all sins at St. Sebastian, and 158,968 years and 28 days.

The Virgin and Martyr Agnes, forgiveness of all sins and 200 year, and every day 1000 year indulgence to St. Mary Major.

On the first Sunday after the feast of Antonii, Abbot, Veronica appears, and is full of indulgences at St. Peter's, and the Romans have 7000 years, but those over the mountains 14,000 and so many quadragenas, 1) and is forgiveness of the third part sins.

1. A "quadragena", that is, forty-day indulgence.

116 From the Origin and Progress of Papal Indulgences. Indulgences. 1. section, no. 31. w. xv. i44-146. 117.

Des Vincentii and Anastasii, 40,000 year indulgence at St. John Lateran.

Pauli conversion day, full Ahlaß and 10,000 year to St. Pauli.

The Agnes full 1) forgiveness of sin, as on the first, at St. John Lateran.

Cyri and Johannis, forgiveness of the third part of the sins at St. Sebastian.

In the month of Februarii.

On the day of the Purification of Mary the Virgin, full indulgence to St. Mary de populo and 155.293 year and 285 days.

Agatha, virgin and martyr, full indulgence to the Holy Cross.

Of the Chair of St. Peter, full indulgence and 1000 year to St. Peter, and 158,968 year and 289 days.

Of St. Matthew the Apostle, full indulgence at St. Mary Major, where her body rests, and 159,290 years and 285 days.

In the month of Martio.

On the day of St. Thomas Aquinas, full indulgence to St. Mary in Minerva and 158.958 year and 2832 days.

Gregory, the Pope, full indulgence and daily 40 years indulgence and so much quadragenä and forgiveness of the third part of sins, likewise 10,000 years to St. Peter.

Joseph the Confessor, full indulgence at St. Mary Major.

In the vigil St. Benedicti, the abbot, full indulgence to the Holy Cross, in the chapel, so called Jerusalems, on which day the dedication of the same is celebrated.

St. Benedicti, the abbot, 100 year indulgence at St. Peter's and 159,154 year and 40 days.

Annunciation of the Lord, full indulgence and 1000 years and so many quadragens, and forgiveness of a third part of sins; and again 1000 years at St. Mary Major, and 158,958 years and 285 days.

In the month of April.

Georgii, the martyr, 1000 year indulgence and 154,913 year and 260 days.

Marci, the Evangelist, full indulgence at St. Peter's and 154,990 year and 200 days.

Peter, the Martyr, Order of Preachers, full indulgence to St. Mary in Minerva.

1. "full" put by us instead of "2." in our template. The latter will probably be a printing error instead of: "v." January 1 is "plenary indulgence"; so also in the other jubilee calendars for the day of St. Agnes.

In the month of May.

On the day of Philippi and Jacobi full indulgence to St. Mary Major and 158.978 year and 285 days.

All Sundays in this month full indulgence to St. Sebastian, and 186.039 year and 100 days.

Holy Cross invention, full indulgence to the Holy Cross, and 186,039 year and 100 days.

Similarly, on the third day of this month full indulgence, because it is the consecration of St. Mary Rotunda.

St. John's before the Latin Gate, Indulgence of the Redemption of a Soul from Purgatory at St. Mary Major.

St. Michael's Epiphany, plenary indulgences at St. Mary's, likewise from that day until Aug. 1, three plenary indulgences daily at St. John Lateran.

Nerei, Achillei and Pancratii, 100 year indulgence at St. Pauli.

Bernardini, the Confessor, from the Minorite Order, full indulgence to St. Mary at the Altar of Heaven.

At the Ascension of our Lord, full indulgence at St. Peter's and 158.968 years and 285 days.

On the Feast of Corpus Christi, full indulgence at St. Peter's, and 259,968 year and 45 days.

Petronillä, the Virgin, 1000 year and so many quadragenen indulgence to St. Peter.

In the month of Junio.

Marcellini, Petri and Erasmi, 1000 Year Indulgence at St. Peter's.

Barnabas, the Apostle, 600 year full indulgence to St. Mary at the Altar of Heaven.

Paulini, the Confessor, and Crescentiä, 100 year indulgence and so much quadragenen to St. Pauli.

Paulini, the Confessor and Pope, 7000 year indulgence at St. John Lateran.

On the feast of the birth of St. John the Baptist, full indulgence in the Lateran Church and 154.989 year and 45 days.

St. John and St. Paul, 1000 year indulgence at St. John Lateran.

Leonis, the Pope, 1000 years and so much Quadragenä to St. Peter.

Peter and Paul, full indulgences in both churches, and 159,964 year and 45 days.

The commemoration of St. Paul, full indulgence and 1000 year in his church.

In the month of Julio.

The Octava St. John the Baptist, full indulgence to St. Mary de populo, and 158.958 year and 285 days.

Bonaventure, the bishop and confessor, of the

118 Cap. 1. of the papal indulgences. W. xv, i4v-i4s. 119

Minorite Order, full indulgence at St. Peter's and 158,997 year and 285 days.

Division of the Apostles, 2000 year indulgence at St. Peter's.

Alexii, the Confessor, full indulgence and 1000 year at St. John Lateran.

Margarita, Virgin and Martyr, 100 years to the Holy Cross.

Praxedis, the Virgin, 2000 year indulgence at St. Peter's.

Magdalen, full indulgences and 100 years to St. Mary Major.

Apollinaris, the martyr, 100 years at St. John Lateran.

Christinn, the Virgin and Martyr, 40 year indulgence at St. Mary Major.

Jacobi, the apostle, full indulgences in his church and at St. Mary Major.

Anna, Mother of Mary, full indulgence to St. Mary Major.

Pantaleon, the martyr, 40 year indulgence at St. Mary Major.

Nazarii, Celsi, Victoris, 300 year indulgence to the Holy Cross.

Simplicis and Faustini, 5000 year indulgence at St. Sebastian.

In the month of August.

On the day of St. Peter in bands and eight following days, full indulgence in its church, and 158.968 year and 285 days.

On the feast of the Consecration of St. Mary de Angelis or Portiunculä, as the first church of the Minorite Order, full indulgence to St. Mary Major.

Invention St. Stephani, full indulgence to St. Laurentii.

On the feast of St. Mary de Nive, full indulgence to St. Mary Major and 159,790 year and 285 days.

Dominici, the Confessor, full indulgence to St. Mary in Minerva, and 158.958 year and 285 days.

Sixti Felicissimi and Agapiti, many indulgences to the Holy Cross.

Cyriaci, Largi and Smaragdi, 1000 year to St. Sebastian.

Laurentii, the martyr, full indulgence through the whole Octav and 158,958 year and 285 days, and every day 1000 year and so many quadragens and forgiveness of the third part of sins, in his church.

Clarä, the Virgin, full indulgence to St. Mary Major, and 100 year indulgence to the Holy Cross.

Eusebii, the Confessor, 1000 year indulgence to St. Mary Major.

The holy evening of the Ascension of the holy

Mary, at vespers, full indulgences to St. Mary de populo.

On the day of the Assumption of the Blessed Virgin Mary, and the whole Octava, full indulgence and forgiveness of all sins, and 40 years and so many quadragenä, and forgiveness of the third part of sins, at St. Mary and at St. Peter's, 185,162 year and 100 days.

On the Sunday after the Octave and Ascension forgiveness of all sins at the altar of heaven.

Louis the Confessor, of the Minorite Order, full indulgence to St. Mary at the Altar of Heaven.

In the Octava after the Assumption of Mary, forgiveness of all sins to St. Mary over the Tiber.

Bartholomew, the Apostle, full forgiveness of all sins and 7000 year indulgence at St. John Lateran.

Augustini, bishop, full indulgence in hischurch, and 1000 year to St. Mary.

Beheading of St. John the Baptist, full indulgence, and forgiveness of all sins. Similarly, 100 years and so many quadragens, and forgiveness of the third part of sins, at St. John Lateran.

In the month of Septembris.

On the holy evening of the Nativity of Our Lady, at Vespers, full indulgence to St. Mary Rotunda, and 159,709 year and 185 days.

Adriani, the martyr, 200 year indulgence to St. Mary Major.

Holy Exaltation of the Cross, full indulgence and 1040 year, and forgiveness of the third part of sins, to the Holy Cross, and 159,064 year and 45 days.

Euphemia, Lucia and Geminiani, 1000 years at St. John Lateran.

Eustachii and his companions, 130 years at St. Sebastian.

Matthäi, the Apostle, full indulgence and 130 year to St. Laurentii.

Cosma and Damiani, 7000 year indulgence to St. Sebastian.

Michaelmas, the Archangel, full indulgence at St. Mary Major, and 154.991 year and 200 days.

Hieronymi, the Confessor, full indulgence at St. Mary Major, where his body is. Likewise of 2000 years, and 158,790 years and 285 days.

In the month of October.

On the feast of our most holy father Francisci and through his Octave, full indulgences in his church above the Tiber and at St. Paul's and 158,968 years and 285 days.

120On the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 31, W. xv, 121

Lucä, the Evangelist, full indulgence and 1000 year to St. Mary Major.

Simonis and Jude, apostles, full indulgence at St. Peter's and 40 years and so many quadragens, and forgiveness of the third part of sins and 158,968 years and 285 days.

In the month of November.

On the feast of All Saints, full indulgence to St. Mary Rotunda, and 185.662 year and 100 days.

On the memorial of the souls, full indulgence, and the eight following days, at St. Mary Major and in the church of St. Gregory, and 154,991 year and 200 days.

In the Octave of All Saints at St. Peter's.

Of the four crowned, much indulgence at St. John Lateran.

The consecration of the Cathedral Church of the Savior, full indulgence at St. John Lateran. Likewise 100 years and 300 days, and 154,983 years and 285 days.

Triphonis, Respitii and Nymphä, much indulgence to St. Laurentii.

Martini, the bishop, 300 year and so much quadragenen to St. Sebastian.

The consecration of the Cathedral Church of the Prince of the Apostles St. Peter, full indulgence and 11,000 years and so many quadragens, and forgiveness of the third part of the sins of St. Peter, and 159,964 years and 285 days.

Elizabeth, the daughter of the king in Hungary, 100 year indulgence to the Holy Cross.

The Presentation of St. Mary, full indulgence in her church and to St. Mary at the Altar of Heaven, and 20 year indulgence and 150,190 year and 285 days.

Clementis, Pabst and martyr, full indulgence in his church and at St. Peter's, and 185,966 year and 250 days.

The martyr Felicitas, 40 year indulgence to the Holy Cross.

Grisonis, the martyr, 1000 year indulgence to St. Mary Major.

Catharine, the Virgin and Martyr, 1000 year indulgence to St. Mary Major.

Saturnini, the martyr, 100 year indulgence at St. Sebastian.

St. Andrew the Apostle, 1000 year indulgence and forgiveness of the third part of sins, and full indulgence at St. Peter's and 159.974 year and 45 days.

In the month of December.

Bibianä, the Virgin and Martyr, 9000 year indulgence to St. Mary Major.

Barbara, virgin and martyr, 1000 year indulgence in her church and to the Holy Cross, and 154,991 year and 200 days.

Ambrosii, the bishop, 1000 years and full indulgence at St. Peter's.

On the holy evening of the Conception of the Blessed Virgin, at Vespers, plenary indulgence to St. Mary de populo.

On the feast of the Conception of the Blessed Virgin, full indulgence at St. Mary de populo, 158.968 years and 285 days.

In four times Quatember, 40 years of indulgence and so many quadragens, and forgiveness of the third part of the sins at St. Mary Major.

St. Thomas the Apostle, 30 years and forgiveness of all sins, and full indulgence at St. Paul's.

On the feast of the Nativity of our Savior JEsu Christ, full indulgence at all three Masses, and 1000 year at St. Mary Major.

On the day of St. Stephen, full indulgence at St. Laurentii, where his body is; likewise two thousand years and indulgence and forgiveness of the third part of sins; and more indulgence in his church on the high mountain.

St. John the Evangelist, full indulgences at St. John Lateran, and 100 years at St. Paul; and redemption of One Soul from Purgatory and 158,790 years.

Of the Holy Innocents, full indulgences and 40 years and so many quadragenes to St. Paul.

Sylvestri, Pabst's, full indulgence and 10,000 year at St. John Lateran.

2nd Ingolstadiensis 1596.

Papal Bull, Indulgence and Indulgence of the Archfraternity with the Knitted Belts of St. Francisci, Barfüsserorden.

By many Popes notified Order on all the same feast and days in the year 2c. And later by Pope Sixto, the fifth of the name, confirmed, confirmed again, and abundantly gifted over all brotherhoods.

1596. Ingolstadt by Wolffgang Eder.

Follow the indulgence and indulgence, so monthly to acquire.

January.

On the New Year Day 365 year, 112 quadragen, given by Gregory IX, Innocentium IV, Clementem IV, Gregory X, Martinum V, Nicolaum IV and Urbanum V.

On the Holy. Three King Day also so much, näm-

122 Cap. 1. of the papal indulgences. W. xv, isi-isi. 123

lich 365 years, 112 quadragen, a) awarded by first-registered popes.

On the day of the five holy martyrs of the Order of the Barefoot, which falls on the 16th of this month, named Berardi, Petri, Accursii, Adjuti and Othonis, it is decreed by several popes, as Innoc entii IV, Alexandri IV, Clementis IV, Gregorii X, Nicolai III and Nicolai IV, Urbani V, Benedicti XI, Martini V, Johannis XXII, to obtain indulgences 446 years, 100 days, and 40 quadragen.

February.

On Our Lady's Candlemas, indulgences are granted for 406 years, 40 days, and 112 quadragens. Gregory IX, Innocentius IV, Clement IV, Gregory X, Nicolaus III, Martinus V, Nicolaus IV, John XXII, Urbanus V.

On the day of the elevation of the holy confessor Antonii, Order of the Barefoot, held the 15th of the month, one obtains indulgence 356 years, 150 days and 12 quadragen.

March.

On the 14th of this month, the elevation of the holy confessor Bonaventure, Order of the Barefoot, is held so the 15th of the month.

The 18th of this one holds the feast of the Holy Angel Gabriel, is earned indulgence 356 years and 10 quadragen. Nicolaus IV, Gregory VI, Innocentius IV, Clement IV, Gregory X, Nicolaus III, Alexander IV.

On the feast of the Annunciation of Our Lady, the indulgence is the same as on Candlemas Day in February, namely 406 years, 40 days, 112 quadragen.

May.

On the 8th of this month, the feast of the Epiphany of St. Michael, indulgence is 306 years and 10 quadragen.

The 17th of this one celebrates the elevation of the holy confessor Bernardini, Order of the Barefoot, and obtains indulgence 256 year, 12 quadragen.

The 20th on the feast of St. Bernard, is again 356 years of indulgence, 150 days, 12 quadragen. At the same time Gregory IX gave 100 years and 50 years and so many quadragen, also on each day in the eighth 2) 10 years and 50 days. Sixtus V granted plenary indulgences.

The 25th This is St. Francisci elevation and indulgence 356 year, 150 day, 12 quadragen.

1. It seems to us that here, and every time "confessor" is found in this writing, it should be read "confessor"; in Latin, eovtsssoris will probably be found.
2. "in the eighth" will probably mean: in the octave.

Junii.

The 13th of this month falls the day of St. Anthony of Padua, Order of the Barefoot, indulgence 466 years, 122 cron, 150 days, and on any day in the eighth 10 years, 50 days. Sixtus V gives plenary indulgence.

On St. John the Baptist's Day, one obtains indulgences as on the New Year, namely 365 years, 112 quadragen.

On the day of Peter and Paul is indulgence 286 year, 12 quadragen. Innocentius IV, Gregory X, Nicolaus IV, Urbanus V, Martinus V.

Julii.

On the Feast of the Visitation of Our Lady, one earns indulgences as on the Feast of Candlemas, and Urbanus VI has granted all indulgences above it, as Urbanus IV and Martinus V did on the Feast of Corpus Christi of our Lord, and by the eighth to the Office of the Holy Mass and the Holy Days; see above the movable feasts.

On the 14th of this month, the feast of St. Bonaventure, the Order of the Barefoot, is celebrated, earning indulgences for 466 years, 112 quadragen, 150 days, and for every day in the eighth 10 years, 50 days. Julius II gives in addition 40 years, and Sixtus V even plenary indulgence.

August.

The 2nd of this month, called our Lady's Day to the Angels or Portiunculae, about the indulgence, which is 446 years, 100 days and 24 quadrants, recorded in the Jenner, on the Holy Five Martyrs' Day, one obtains plenary indulgence, which has been pronounced by Christ Himself with a living voice, and declared by Pope Benedictum XII.

On the 5th of this is our women's feast with the snow, and indulgence as on Candlemas Day in February.

The 6th of this the declaration of Christ, indulgence as on the New Year's Day in Jenner.

On the 12th of this St. Clare, the Virgin, Feast, Order of the Barefoot, one has indulgence 256 year, 150 day, 12 quadragen, and every eighth 10 year, 50 days. But from Sixto, the fifth, plenary indulgence is given.

On the Feast of the Assumption of Our Lady there is indulgence as on Candlemas Day in February. And John XXII still pardoned on this day in the eighth 10 year, and 50 days.

The 19th of the holy bishop and confessor Ludovici day, Order of the Barefoot, indulgence is to be obtained as on the day of the holy five martyrs in the Jenner, and on each day in the eighth still 10 years, 50 days of Johanne XXII. Sixtus V gives plenary indulgence.

124 Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 31, W. xv, isi-ise. 125

On the 25th of this, St. Louis' Feast, King elect in France, Order of the Barefoot of the Third Rule, is indulgence as well as on the day of the Holy Five Martyrs in Jenner.

September.

On our Lady's birthday one acquires ablution as on Candlemas Day in February, and on every day in the eighth 10 year, 50 day, given by Johanne XXII.

On the day of St. Francisci Mark, the 17th of this month, all indulgences are forgiven, as on the day of the five martyrs, in the Jenner, and in addition by Gregorio IX 30 years. Summa 476 years, 100 days and 24 quadragen.

The 27th of this. St. Elzearii the Confessor's Day, from the third order of the Franciscans, on which one gets indulgences, as on the day of the holy five martyrs in Jenner.

October.

The second of this month, St. Clare the Virgin's Exaltation, indulgences are given 356 years, 150 days, 13 quadragen.

On the feast of St. Francisci, founder of the Order of the Barefoot, which falls on the 4th of this, one obtains indulgences as on the New Year's Day in January, in addition to which Alexander IV granted 40 years, John XXII 10 years, 50 days, Sixtus IV a hundred years and so many quadragen; to those who say mass on this day 50 years and so many quadragen. Again, John XXII granted on each day in the eighth indulgence 100 years and 50 days. Sixtus V granted plenary indulgences.

On the 13th of this, St. Danielis, Angeli, Samuelis, Donuli, Leonis, Nicolai and Ugolini day, Order of the Barefoot, 446 year, 100 days and 24 quadragen indulgence is given, as on the day of the five martyrs in the Jenner.

The 27th, St. Ivonis Confessor's Day, from the Third Order of Franciscans, is indulgence 446 year, 100 days and 24 quadragen.

November.

On All Saints' Day Gregory IX gave a hundred year indulgences and so much quadragen.

The 8th of this month is the elevation of St. Louis, the Bishop, Order of the Barefoot, Indulgence 356 year, 150 days and 12 quadragen.

On the 9th of this falls Salvatoris or our Beatific Father's church consecration in Rome; indulgences are to be obtained, as on New Year's Day in Jenner.

The 18th of this, St. Peter and Paul's church consecration, indulgences are granted, as on their feast in June, 286 year, 12 quadragen.

The 19th of this, St. Elizabeth's day, most elect queen in Hungary, of the third order St. Francisci, indulgence as on the day of the five holy martyrs. Gregory IX has also given 100 years and so many quadragen. Summa 546 years, 100 days, 124 quadragen.

The 21st of this, our women's sacrifice in the temple, one acquires indulgences like Candlemas Day in February.

December.

On the 8th of this month is the Feast of the Conception of Our Lady, and indulgences as on Candlemas Day in February. In addition, Sixtus IV grants all the indulgences obtained on our Lord's Corpus Christi, and what Urbanus IV also granted Martinus V by the eighth at all times of the day; those who hear the sermon have 150 days of it. Leo X gives plenary indulgence to those who hear the Feast of the Conception of Mary read, confessed, and repent of sin, and also ask for papal sanctity and the general Church.

On Christmas Day one acquires indulgences as on New Year's Day, namely 356 year, 112

3. Viennensis 1629.

From JEsu Maria Archfraternity of the Holy. Rosary Instruction

by Fratrem Eustachium Mayr, Order of Preachers, Generalem Praedicatorem, and Subpriorem. Vienna by Matthäo Formica.

Pag. 19 Calendar for the Fraternity of the Holy Rosary. Rosary of Our Lady.

In it, certain indulgences to be obtained in the Preacher's Church are listed for all days, taking into account that v. 1) means plenary indulgence, which is the quadragen.

Jenner.

1. circumcision of Jesus Christ, plenary indulgence and 25,000.
2. macarius abbot 6000 year.
3. genovefa virgin 6000 year.
4. titus bishop 6000 year.
5. telesphorus pope and martyr 6000 year.
6. hail, three king to cologne, fully comm.
7. Raymundus Confessor, 2) Order of Preachers v.

1. Here in the original it says "V". However, when setting, the large V seems to have run out soon and then is continued with the small "v".
2. For "confessor," see note Col. 122.

126 Cap. 1: Papal indulgences. W. xv, iss-158. 127

8. erhard bishop 8000 year v.
9. martiana virgin and mart. 10,000 year v.
10. paul the first hermit 10,000 year v.
11. higinus pabst and mart. 10,000 year v.
12. satyr and arcad. Mart. 12,000 year b.
13. Hilarius Bishop 1000 year, also v.
14. felix priest and mart. 3000 year and Q.
15. the feast of the sweetest name of JEsu v. and much.
16. marcellus Pabst and Märt. v.
17. antonius abbot v.
18. chair celebration to Rome v. and much.
19. mar. 2c. Mar. 100 year and Q.
20. sebastian mart. v.
21. agnes virgin and mart. v.
22. Vincenz Levit and Märt. v.
23. john allmuser 15 year.

24 Timothy Bishop and Mart. 1000 year and Q.

25 Paul the Apostle Conversion v.

26. polycarpus bishop and mart. 7 year.
27. john to the gülden mouth v.

28th Margarita Queen in Hungary, Order of Preachers, 12,800 year and Q.

29. valerius bishop 12,800 year and Q.
30. adelgund virgin 3000 year and Q.

31 Vigilius Bishop and Mart. 3000 year and Q. v.

Hornung.

1st Ignatius Bishop and Mart. 1000 year.

2nd Candlemas of Mary v.

3. st. blasius bishop and mart. v. Year. 1)
4. veronica 1000 year.
5. agatha virgin and mart. 120,000 year b. Q. v.
6. dorothea virgin, mart. 1000 year.
7. richardus king 6000 year.

The eighth day has been omitted from the printed version.

9. scholastica 8000 year.
10. Apollonia Virgin and Mart. v.
11. euphrosyna monastic virgin 6000 year.
12. eulalia virgin and mart. 6000 year.

13th Castor priest 10,000 year.

14. valentine priest and fair. 12,000 year.

15 Faustinus and Jovita Mart. 6000 year.

16. julians virgin and mart. 12,000 year and Q.
17. constantia virgin 8000 year.

18th Concordia Virgo 6000 year.

19. gabinus priest and fair. 1000 year.

1. So in our template.

20. eustochia monastic virgin 1000 year.
21. leonora 8000 year.

22 Peter's Chair Celebration at Antioch v.

23. serenus abbot and mart. 10,000 year.
24. Matthias Apostle v.
25. walburg cloister virgin 120,000 year and

26 Victor Mar. 12,000 year and Q.

27 Julianus Mart. 10,000 year.

28. romanus abbot 8000 year.

On Sunday Septuagesimä 11,000 year, 48 Q., remission of the third part of the sins. † 2) v.

On Sunday Sexagesimä 12,000 year, 18 Q., remission of part of the sins.

On Sunday Quinquagesimä 28,000 year and v.

Marzenablaß.

1. albinus bishop 12,800 year and Q.
2. Simplicius Pabst 3000 year and Q.
3. cunigund empress 100 year and Q.
4. lucius pabst and mart. 15 year.
5. gulielmus bishop 12,800 year.
6. fridolinus abbot 3000 year and Q.
7. Thomas Aquinas, Order of Preachers, Leh-
8. Philemon and Apollo. Mart. 100 year and 100
9. forty martyrs 7 year.
10. alexander mart. 15 year.
11. humbertus bishop 1000 year and Q.
12. Gregory Pope and Doctor of the Church v.

13th Desiderius Bishop and Fair. 1000 year.

14. mattildi's widow 12,800 year.
15. longinus bishop and mart. 3000 year.
16. cyriacus and his companions, mart. 100 year and Q.
17. Gertrudis virgin 6 year.
18. gabriel archangel v.

19 Joseph Confessor v.

20. Ambrose of Senis, Order of Preachers, v.
21. benedictus v. and 100 year.
22. paul bishop 7 year.
23. theodoricus bishop 121,000 year and Q.
24. Simon, Knab zu Trient, 1000 year.

25 Annunciation of Mary v.

26. ludgerus bishop 12,000 year.

27th Rupertus Bishop 12,000 year.

28. felix bishop 12,000 year.

29th Eustace abbot 12,000 year.

30. Quirinus Mart. 12,000 year.

31 Balbina Virgo 12,000 year.

2. The cross (†) means the release of a soul from purgatory.

128Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 31, W. xv, isg-wi. 129

Merk, the fasting station and indulgences that can be obtained daily in the Preacher's Church, I have decided to add to this.

On Ash Wednesday of 3000 year.

The next day after that 10,000 years.

The third day 10,000 year.

The first Saturday in the fasting 10,000 year v.

On the first Sunday of 18,000 year.

Monday v. 10,000 year.

Erchtag 1) v. 28,000 year and Q.

Wednesday 28,000 year and Q.

Thursday v. 20,000 year.

Friday v. 18,000 year and

On the second Sunday in the fasting 28,000 year.

Monday, 11,000 year, remission of the third part of sins.

Erchtag, Wednesday, Thursday, twelve thousand year and much.

Friday ten thousand year.

Saturday † v. ten thousand year.

On the third Sunday in Lent, ten thousand year, 48 Q. f.

Monday, Erchtag, Wednesday, Thursday, Friday 10,000 year.

Saturday twelve thousand year †.

On the fourth Sunday in Lent v. †.

Monday ten thousand year.

The day of the remission of the third part of the sins, 10,000 years.

Wednesday like yesterday.

Thursday ten thousand year.

Friday ten thousand year.

Saturday v.

The fifth Sunday in the fast 28,000 year and tz-, remission third part of sins.

Monday, Erchtag, Wednesday, Thursday 10,000 year.

Friday twelve thousand year †.

Saturday thirteen thousand year †.

On Palm Sunday v. five and twenty thousand year, and 25,000 Q.

Monday, remission of third part of sins, five and twenty thousand years.

Erchtag, eighteen thousand year v.

Wednesday, eight and twenty thousand year and v.

Thursday, twelve thousand year, 48 Q., and v.

On H. Char Friday, Saturday v.

On H. Easter Day 33,000 year, and so much Q. and v.

Easter Monday eight and twenty year v.

Erchtag two thousand year, 18 Q. v.

Wednesday † v. 18,000 year and so much.

1. "Erchtag" - Tuesday.

Thursday v. fifteen thousand year.

Friday fifteen thousand year.

Saturday fifteen thousand year.

On Sundayfifteen thousand

Year v.

Indulgence in the month of April.

12,000 year indulgence:

1. hugo bishop.
2. Mary of Egypto, penitent.
3. florentius bishop.
4. Ambrose Bishop and Doctor of the Church v.

5th St. Vincent Order of Preachers v.

6. Sixtus Pabst and Märt.
7. alexandrinus mart.

8th Dionysius Bishop.

9. procorus bishop and mart.
10. Apollonius priest and mart.

11th Eustorgius Fair.

12. Pius Pabst.
13. euphemia virgin and mart.
14. Tiburt. and Valerius Mart.

15 Isidore Bishop.

16. Albinus Archmarch. in England.

17 Rudolphus Mart.

18. eleutherius bishop and mart.
19. Wernerus Fair.
20. Victor Pabst and Märt.

21 Anselmus Archbishop.

22nd Gajus Mart.

23 Georgius Mart.

24. Adalbertus Bishop and Mart.
25. marcus evangelist, 28,000 year and Q. and v.
26. Cletus Pabst and Märt.

27th Anastasius Mart.

28 Vitalis Fair.

29. Peter of Milan Mart. Order of Preachers v.

30 Eutropius Mart.

Here, the following festivals, graced with rich indulgences, are to be taken into account and have been placed here by me, because they are usually held in the following month.

As first in the cross week, Sunday, Erchtag, Wednesdays, 28,000 year and Q., also v.

On H. Ascension Day v. and 28,000 year.

On the evening of Pentecost 15,000 year v.

Pentecost day, Whit Monday, Pentecost eighth day, eighteen thousand year and full.

Wednesdays ten thousand year v.

Thursday eighteen thousand year and f v.

Friday eighteen thousand year and v.

Saturday eighteen thousand year and v.

2. In our template: "eighteen thousand † year".

130 Cap. 1 Of the papal indulgences. W. xv, im-iW. 131

On H. Corpus Christi Day v.

Friday, Saturday, Sunday, Monday, Erchtag, Wednesday, Thursday v.

Indulgence of the month of May.

12,000 year indulgence:

Mark, every Sunday of this month is plenary indulgence.

On the Sunday after S. Cross invention is celebrated the feast of S. Virgin Catharine of Senis, Order of Preachers.

On the Sunday after the Ascension of Christ the feast of St. Jacob, confessor, preacher. Jacobi, confessor, order of preachers.

1. philip and jacob apostle v.

2nd Anthony Archbishop, Order of Preachers, v.

3. invention of the holy cross v.
4. monica whiting, much, and twelve thousand year.
5. gotthardus bishop v.
6. John of the Lat. porten full †.
7. the feast of the dry crown of Christ v.
8. apparition St. Michaelis v.
9. Gregorius Bishop of Naz.
10. gordianus and epim. Mar.
11. Stanislaus Bishop and Mart.

12 Pancratius Mart.

13th Servatius Bishop.

14th Victor and Corona Fair.

15. Robertus Count Palatine on the Rhine.
16. peregrinus bishop.

17 Bruno Bishop of Würzburg.

18 Dioscorus Mart.

19. potentiana virgin and mart.

20 Bernardinus, confessor, Order of the Barefoot, v.

21 Constantinus the Great, Emperor, v.

22. helena empress.
23. sulpitius and servil.
24. elevation of the holy father Dominici. Father Dominici, Order of Preachers.
25. urbanus pabst and mart.
26. beda priest.

27 July Mart.

28. gulielmus duke.

29 Maximinus Bishop.

30. Felix Pabst and Märt.

31 Petronella Virgo.

Indulgence of the fallow month.

Full c. and 12,000 year indulgence:

1. vincent. Lirinens. Priest.

The other Sunday of this month plenary indulgence.

2. Marcellus and Peter Märt.
3. erasmus bishop and mart.
4. the feast of the five wounds of Jesus.
5. Bonifacius Archbishop and Mart.
6. Nortbertus Archbishop, the Premonstratensian founder.
7. paul bishop and mart.
8. medardus bishop.
9. primus and felician.
10. getulius and his companions, mart.

11 Barnabas Apostle.

12th Nazarius and Celfus Fair.

13. Anthony of Padua, barefoot.

14th Basil bishop and teacher.

15 Vitus Mart. 6000 year and v.

16 Aureus Archbishop of Mainz.

17. botulphus dept.
18. marina virgin and mart.
19. Gervasius and Protasius Mart.

20 Abagarius King.

21 Albanus Priest and Mart.

22. paulinus bishop.

23 Ediltrudis King, virgin.

24. John the forerunner of Christ.
25. prosper bishop and mart.

26th John and Paul Fair.

27. the seven sleepers mart.
28. leo magnus pabst.
29. Peter and Paul, apostles.

30th Martialis Bishop.

Indulgence of the hay month.

Perfectionist and 12,000 year indulgence:

1. rumoldus bishop and mart.
2. Visitation of the Virgin Mary v.
3. land francus bishop.
4. Ulrich Bishop of Augsburg.

5th Wendelinus Abb.

6. goar priest and confessor.
7. wilibald bishop.
8. kilian bishop and mart.
9. agilolph archbishop and mart.
10. the seven brothers with their mother Felicitas.
11. Pius Pabst and Märt.
12. margaretha virgin and mart.
13. Heinrich Kaiser.

14th Bonaventure Card. and Barefoot.

15 The apostle's division.

16th Eustace bishop and confessor.

17. alexius confessor.
18. symphorosa sammt ihren Söhnen und Märt.
19. arsenius dept.
20. Joseph, one of the 72 disciples of Christ.

21 Praxedis Virgo.

22. Mary Magdalene, penitent, v.
23. brigitta, princess and widow, v.

132Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 31, W. xv, 163-165. 133

24. christina virgin and mart.
25. jacobus apostle, the greater, v.
26. Anna, Mother of Mary, v.
27. hermolaus priest and mart.

28 Pantaleon Fair.

29. Martha, virgin and hostess of Christ.

30th Abdon and Senna Fair.

31. germanus bishop.

Indulgence of the month of August.

12,000 year indulgence, remission of the third part of sins:

1. peter chain celebration v.
2. Stephan Pabst and Mart. 6000 year.

3rd Stephen of the first mart. Invention v.

4. Dominicus Order of Preachers Founder v.
5. maria to the snow v.
6. sixt Pabst and Märt. v.
7. Afra zu Augsburg, penitent and mart.

8000 year.

8. Hilgerus Prior, Order of Preachers, 10,000 year.
9. romanus mart. 10,000 year.
10. Laurentius Diacon. and Mar.
11. susanna virgin and mart.

12 Clara Virgin, Order of the Barefoot, v.

13 Hippolytus Mart. 280,000 year and

14. eusebius confessor.
15. Assumption of Mary, GOD's Childbearer, v.
16. rochus, pilgrim and confessor, v.
17. liberatus abbot and mart. v.
18. agapitus Mart. v.
19. sebaldus confessor v.
20. bernardus abbot v.

21 Anastasius Mart. v.

22 Simphorianus Mart. v.

23. zacchaeus bishop and disciple of Christ v.
24. bartholomew apostle v.
25. ludovicus king v.
26. Zepherinus Pabst and Märt. v.
27. bishop Gebhardus.
28. Augustine Bishop and Doctor of the Church v. and 1)
29. John the Baptist beheading v. and 1)

30th Felix and Adauchus Fair.

31 Paulinus Bishop and Mart.

Indulgence of the autumn month..

NB. 12,000 year indulgence, third part of sins.

Is to note that in this month the Quatember thun fall, since on Quatember Wednesday 18,000 year and

1. There seems to be "Q" omitted.

On Quatember Friday v. 18,000 year.

On Quatember Saturday 28,000 year.

1st Verena Virgo 6000 year.

2nd Antonius Mart.

3. emericus duke in Hungary 10,000 year.
4. marcellus bishop 1000 year.
5. victorinus bishop and mart. 8000 year.
6. magnus abbot 121,000 year and
7. regina virgin and mart. 1000 year.
8. our Lady's Nativity v.
9. sergius pabst and confessor 12,800 year and Q.
10. Nicolaus of Talentin, Augustinian, v.
11. protus and hyacinthus mart. 3000 year.

12th Niceta Fair. 100 year and

13 Maternus Bishop.

14. holy cross elevation v.
15. Ludmilla widow in Prague 15 years.
16. euphemia virgin and mart. 1000 year and
17. lambertus bishop and mart. 5 year.
18. methodius bishop and mart. 7 year.
19. january and his journeymen mart. 100 year and Q.

20 Eustachius Mart. 3000 year and Q. and v.

21 Matthew Apostle and Evangelist v.

22. mauricius and his journeymen 128,000 year and Q

23 Tecla virgin and fair. 1000 year.

24. Rupertus bishop 121 year and Q.
25. cleophas disciples 8000 year.
26. cyprianus bishop and mart. 7000 year.

27th Cosmas and Damianus Fair. 7000 year.

28th Wenceslaus Duke in Böheim, Mar., 1000 year.

29. michael archangel v.

30 Jerome Doctor of the Church v.

Indulgence in the month of wine.

The first Sunday of this month is the glorious feast of the Rosary of the Blessed Virgin Mary with plenary indulgence.

1. remigius bishop 8000 year.
2. leodigarius bishop and mart. 6000 year.

3rd Candidus Fair. 6000 year.

4. Franciscus Founder Order of the Barefoot v.
5. Placidus Mart. v.
6. Bruno Carthäuser Founder v.
7. justina virgin and mart. v.
8. pelagia penitent v.
9. dionysius bishop and mart.
10. Gereon and his journeymen Märt. v.
11. Jacobus Alemannus Order of Preachers v.
12. Maximilianus Bishop and Mart. v.
13. Simpertus Bishop of Augsburg 6000 year.

134 Cap. 1. of the papal indulgences. W. xv, ms-in. 135

14. burcardus bishop 6000 year.
15. Hedwigis Duchess in Poland 6000 year.
16. gallus abbot 8000 year.
17. heron bishop 10,000 year.
18. lucas evangelist v.
19. Ludovicus Beltram Order of Preachers v.
20. Caprasius Mart. 10,000 year.
21. ursula and her company 8000 year.
22. cordula virgin and mart. 8000 year.

23 Severinus bishop 10,000 year.

24. euergistus bishop and mart. 8000 year.
25. crispin and crispinianus mart. 121,000 year.
26. amandus bishop 121,000 year.
27. jvo, lawyer, 121,000 year.
28. Simon and Judas, apostles, v.
29. narcissus, knight and mart., 1000 year.
30. marcellus knight and fair. 1000 year.
31. wolfgangus bishop 10,000 year.

Indulgence in the winter month, plenary indulgence.

1. all saints day v.
2. All Souls' Day v.
3. Jta Countess in Swabia.
4. Irenaeus, teacher, bishop.
5. Zacharias, John's father.
6. leonhardus abb.
7. florentinus bishop.
8. the four crowned mart. v.
9. theodorus mart. v.
10. ermegar. Countess 10,000 year.
11. martinus bishop v.
12. cunibertus bishop 10,000 year.
13. brictus bishop 8000 year.

14th Serapion Fair. 6000 year.

15. Albertus Magnus, Bishop and Order of Preachers, v.

16th Ottmarus abbot 12,800 year and

17. hugo bishop 12,800 year and Q.

18th Gelasius Pabst 10,000 year.

19. elizabeth landgravine 8000 year.

20th Eadmundus King Mart. 8000 year.

21. sacrifice of Mary v.
22. caecilia virgin and mart. v.
23. Clemens Pabst and Märt. v.

24th Chrysogonus Mart. 8000 year.

25. catharina virgin and mart. v.

26th Conradus bishop 10,000 year.

27. wrgilius bishop 12,800 year and Q.

28 Sosthenes, disciple of Paul, 3000 years.

29. saturninus bishop and mart. 100 year and Q.

30 Andrew Apostle v.

Indulgence of the Christian month, plenary indulgence.

Mark, favorable reader, wett in this month the H. Advent of our Lord is celebrated, are in it the following indulgences to receive:

On the first Sunday 28,000 year and v.

The other Sunday 11,000.

On the third Sunday of Advent 28,000 year and H-.

Fourth Sunday.

On Quatemb. Wednesday v. 28,000 year and Q.

On Quatember Friday v. and 10,000 year.

On Quatember Saturday 12,000 year and Q.

1. Eligius bishop, eight thousand year.
2. bibiana virgin and mart.
3. lucius king and confessor 6000 year.
4. barbara virgin and mart. 6000 year.
5. crispina virgin and mart. 8000 year.
6. nicolaus bishop v.
7. ambrose bishop and teacher v.
8. conception of the Virgin Mary v.
9. joachim, father of mary, v.
10. Melchiades Pabst, Mar.
11. Damasus pope and confessor.

12 Epimachus, Mar.

13. lucia virgin and mart. v.

14th Nicasius Bishop.

15. valerianus bishop.
16. adelheidis empress 10,000 year.
17. lazarus bishop 8000 year.
18. Wunibaldus abbot 121,000 year and Q.
19. nemesius mart. 10,000 year.

20 Tecla Virgo 12.800 year and Q.

21st Thomas Apostle v.

22. theodosia virgin and mart. 3000 year.
23. victoria virgin and mart. 3000 year.
24. jrmina Virgo 28,000 year and Q.
25. birth of Christ the Savior at the first Mass on Christmas Eve v.

At the second in the morning 28,000 year and Q., also v.

In the third measuring 28,000 year, so much Q. and plenary indulgence.

26. Stephen the first mart. 28,000 year, and Q. and
27. evangelist John 28,000 year, and
28. innocent children 15,000 year and
29. thomas bishop and mart. 8000 year and Q.
30. sabinus bishop and fair. 3000 year.

31 Sylvester Pabst and confessor v.

136 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 31, W. xv, W7-170. 137

4. constantiensis 1603.

Rosarlnin,

On the Origin and Advocacy of the Rosary of the Blessed Virgin Mary 2c.

By Mr. Conrad Sittardum, the Heil. Schrift Professorn und Provincial Predigerorden durch Hohes Deutschland und Oesterreich.

Pag. 124. follow the Roman indulgences, so the whole year out, at > different times, in different places are to be gained: > > Januarius. > > 1. on the new year's day at S. Maria trans Tiberim, majori unb ara > coeli, a thousand year plenary indulgence. > > 6. on H. three King's Day and the whole Octave, at St. Peter's > twenty-eight thousand years, and so many quadragen, and plenary > indulgence. > > 16. at St. Marcello Pabst at St. Antonio Abbot

18. at St. Peter's Chair in Rome
19. at St. Sebastian's.
20. at St. Agnes
21. at St. Vincent and Anast.
22. at St. Paul's Church

27. at St. John Chrysostom at St. Mary Scala coeli > > 31. at the Heil. Cross at St. Cyro and Johanne

plenary indulgence.

Februarius.

2. to light masses at St. Mary major, and otherwise three other churches, plenary indulgence.
3. in St. Blast Church
4. in St. Agatha church- fully com-
5. st. apolloni, st. ludwigskirchen? mener
6. in St. Peter's Church Cathed. s indulgence.
7. at St. Matthia, Twelve Messenger, /

On the Sunday of Septuagint at St. Lawrence outside the city wall, a thousand years and 48 quarters of indulgence, remission of the third part of all sins, and the release of one soul from the third purgatory.

On Sunday Quinquagesimä, at St. Peter 28,000 year and plenary indulgence.

Martins.

7. at St. Thomas Aquinas.

12. at St. Gregory Pabst at St. Peter's

19. at St. Mary Major
20. at St. Sylvester's Chapel,

plenary indulgence.

21. at St. Peter's, on St. Benedict's day, one hundred year indulgence.
22. on the day of the Annunciation in the church, called Annuntiatae, plenary indulgence, and from these days until August 1, one has in this church every day 12,000 year indulgence.

Fasting, Stationes and Indulgences at Rome.

On Ash Wednesday visit St. Sabina, Order of Preachers, church, in it are 300 years and plenary indulgence.

The other day in the fast at St. George's are 10,000 year indulgences.

The third day at St. John and Paul are 1000 year indulgences.

The first Saturday in Lent at St. Trifon 10,000 year and plenary indulgence.

The first Sunday in fasting.

At St. John. Lateran, item at St. Peter eighteen thousand years and plenary indulgence.

Monday at St. Peter's in bands ten thousand years and plenary indulgence.

Tuesday St. Anastasia twenty-eight thousand, and so many quadragen, and the release of a soul from purgatory.

Wednesdays St. Mary major twenty-eight thousand year and so much quadragen indulgence.

Thursday St. Laurentii in Palisperna twenty thousand year plenary indulgence.

Friday St. Apostle twelve thousand year and plenary indulgence.

The second Saturday St. Peter eighteen thousand years and so much quadragen, also plenary indulgence.

On the second Sunday in Lent.

At S. Maria della Nanicella, and at S. Maria major twenty-eight thousand year indulgence.

Sunday St. Element eleven thousand year indulgence, and remission of third part of sins.

Tuesday S. Balbina.

Wednesdays S. Caecilia.

Thursday S. Maria trans Tiberim.

Friday S. Uval..

† The third Saturday at St. Peter and Marcellina ten thousand years, also plenary indulgence, and the release of a soul from purgatory.

Third Sunday.

† At St. Lawrence extra innres, 88 quadragen, and the release of a soul from purgatory.

Monday St. Marcus 10,000 year indulgence.

1Z8 Cap. 1. of the papal indulgences. W. xv, 170-172. 1Z9

Tuesday St. Potentia 10,000 year indulgence.

Wednesdays St. Sixtus 10,000 year indulgence.

Thursday St. Cosmas and Damianus ten thousand year indulgence.

Friday St. Lawrence in Lucina 10,000 year indulgence.

† Saturday St. Susanna 12,000 year indulgence.

The fourth Sunday in Lent.

By the Holy Cross of Jerusalem, plenary indulgence and the release of a soul from purgatory.

Monday the H. four crowned 10,000 year indulgence.

Tuesday St. Lawrence in Damaso, remission of third part of sin, 10,000 year indulgence.

On Wednesday, St. Paul, the third part of sins is forgiven, and 10,000 years of indulgence.

Thursday St. New Year 10,000 year indulgence.

Friday St. Eusebius 10,000 year indulgence.

Saturday St. Niclas in carcere,, plenary indulgence.

The fifth Sunday in Lent.

At St. Peter's twenty-eight thousand years and so many quadragen indulgence, also remission of third part of sins.

Monday St. Chrysogonus 10,000 year indulgence.

Tuesday St. Quirinus 10,000 year indulgence.

Wednesday St. Marcellinus 10,000 year indulgence.

Thursday S. Apollinaris10,000 year indulgence.

Friday S. Stephano rotundo Redemption of a soul from purgatory.

Saturday St. John before the Latin Porten 13,000 year indulgence, and the release of a soul from purgatory.

Palm Sunday.

At St. Johan. Lateran. 25,000 year indulgence, so much quadragen, and plenary indulgence.

Monday St. Praxedis 25,000 year indulgence, and remission of third part of sins.

Tuesday St. Prisca eighteen thousand year, also plenary indulgence.

Wednesday St. Mary Major 28,000 year, also plenary indulgence.

Thursday St. Johan. Lateran. 12,000 years, 48 quadragen, and two plenary indulgences.

On S. Char Friday at S. Cross of Jerusalem plenary indulgence.

Saturday St. John. Lateran. 12,000 year indulgence, 40 quadragen, also plenary indulgence.

On Holy Easter Day.

At St. Mary Major 33,000 year and so much quadragen, and plenary indulgence.

Monday at St. Peter's twenty-eight thousand year and plenary indulgence.

Tuesday at St. Paul's twenty thousand year indulgence, 18 quadragen and plenary indulgence.

Midweek St. Lawrence extra innro8 18,000 year and so much quadragen. Discharge of a soul from purgatory, and plenary indulgence.

Thursday St. Apostle fifteen thousand and plenary indulgence.

Friday 8. Maria rotunäa 15,000 year indulgence.

Saturday St. John. Lateran 15,000 year indulgence.

On Sunday Quasimodo.

5. at St. Pancraz fifteen thousand years, also plenary indulgence.

Aprilis.

5. at St. Vincent's Order of Preachers plenary indulgence.
6. on St. George's Day at St. Peter's plenary indulgence.

Twenty-eight thousand year indulgences at St. Mark's and at St. Peter's, and so many quadragen, plenary indulgences.

Majus.

Mark, every Sunday Maji is to earn plenary indulgence at St. Sebastian's.

1. at St. Philip, and Jacob Apostles plenary indulgence.
2. Cross of Jerusalem plenary indulgence.
3. at St. Augustino on the day of S. Women St. Monica much indulgence.

† At St. Johan. before the Latin Porten plenary indulgence.

At St. John's. Lateran, plenary indulgence and release of a soul from purgatory.

St. Michael's Appearance.

12. by St. Nereus and Achilles.
13. at St. Pudentiana.

20 In ara coeli St. Bernardini day.

21. at St. Helena.

H. from St. Bernardini day to August 1 at St. John. Lateran, all day plenary indulgence.

H. in the Weeks of the Cross, Monday, Tuesday and Wednesday at St. Peter twenty-eight thousand year, and so much forty-day penitential indulgence.

On S. Pentecost evening at St. Johan. Lateran. fifteen thousand year, also plenary indulgence.

On S. Pentecost at St. Peter's, and Monday at St. Peter's in vincula plenary indulgence.

140Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 31, W. xv, 172-174. 141

Tuesday St. Anastasia eighteen thousand year indulgence.

Wednesdays St. Mary Major, eighteen thousand year, also plenary indulgence.

Thursday at St. Lawrence extra muros, 18,000 years, and so much quadragen indulgence, release of a soul from purgatory, and plenary indulgence.

Friday St. Apostle eighteen thousand year and plenary indulgence.

Saturday St. Peter eighteen thousand years and plenary indulgence, also the release of a soul from purgatory.

On Corporis Christi day, that is, on S. Sacrament day, plenary indulgence, and the whole octavo off.

Junius.

The next Sunday of June, at Maria de Consolatione, plenary indulgence.

11. at St. Barnaba Apostle plenary indulgence.
12. at S. Antonio de Padua plenary indulgence.

15 St. Vitus and Marcellus six thousand year plenary indulgence.

24. st. johan. Lateran, John the Baptist. Baptist's plenary indulgence.
25. St. Peter's and Paul's Eve, plenary indulgence.
26. on S. Peter and Paul day plenary indulgence.

30th St. Paul's Commemoration.

Julius.

Visitation of the Virgin Mary in two churches de populo et pace, the whole octavo out, plenary indulgence.

17 St. Alexius plenary indulgence.

20 St. Mary Magdalene plenary indulgence.

21. s. Praxedis plenary indulgence.

22 St. Mary Magdalene plenary indulgence.

23 St. Apollinaris plenary indulgence.

25 St. Jacob Apostle plenary indulgence.

26 St. Anne plenary indulgence.

30. on the day of Saints Abdon and SennonJ) plenary indulgence.

August.

1. st. peter in vinsnla plenary indulgence.
2. St. Lawrence extra muros plenary indulgence.

5 St. Mary the Greater plenary indulgence.

8. maria supra Minervam a plenary indulgence.

H. Day Dominici plenary indulgence.

6. at S. Johan. Lateran. Transfig. plenary indulgence.

1. In the old edition: "der heiligen Abden und Sennen".

10th St. Lawrence day, and the whole Octav, extra rnnro8 plenary indulgence.

12. at St. New Year's Eve, on the day of St. Clare, plenary indulgence.
13. and the whole Octave of the Assumption of Mary is plenary indulgence in five places, 8. Mariainazor, rotnnäa, de populo, ara coeli unb S. Maria Angelorum.

From our Lady's Ascension Day to her birthday, the pilgrimage or station is at St. Mary the Greater, and there are indulgences every day for 12 years, and remission of the third part of all sins.

16. at St. Rocho plenary indulgence.
17. at St. Bartholomew Apostle plenary indulgence.
18. at St. Augustine, teacher, plenary indulgence.
19. at St. John Lateran, plenary indulgence.

St. John's beheading plenary indulgence.

September.

8. on our Lady's birthday is plenary indulgence in the following churches, S. Maria major, S. Maria rotunda, Ara coeli, via lata, de pace et populo.

10th On St. Niclaus Tolentini day plenary indulgence, at S. Maria de populo, at St. Augustino.

14. on the day of the holy cross, and the eighth day after that, at the holy cross in Jerusalem, plenary indulgence.

On Quatember Wednesdays at 8. Mary inajor eighteen thousand years and so much forty-day penitential indulgence.

On Quatember Friday at St. Apostle 18,000 year and plenary indulgence.

On Quatember Saturday at St. Peter 28,000 year indulgence.

21. on Matthäi Apostle's Day plenary indulgence.
22. at St. Michel, Archangel, plenary indulgence.

30th At 8 Mary Major, on St. Jerome's Day, plenary indulgence.

October.

4. on St. Francisci day, and the whole Octav, plenary indulgence.
5. at St. Lucä, evangelists, plenary indulgence.
6. perfect indulgence on the day of Simonis 2c. at St. Peter's.

November.

On All Saints' Day and the whole Octave at 8. Maria rotunda plenary indulgence.

142 Cap. 1. of the papal indulgences. W. xv, 174-177. 143

2. on the day of all souls at St. Gregory, Camaldolese Order, plenary indulgence of the whole Octave, and it is also taken for the deceased.
3. at St. Peter and Paul plenary indulgence.

9th At St. John Lateran, consecration of the Salvatoris Chapel, plenary indulgence.

11. St. Martin's Day at St. Peter's plenary indulgence.
12. at S. Maria major praesentans plenary indulgence.
13. perfect indulgence at St. Cecilia's.
14. at St. Element plenary indulgence.
15. perfect indulgence at St. Catharine Martyr.
16. St. Andrew in St. Peter's Church plenary indulgence.

December.

On the 1st Sunday in Advent at St. Peter's plenary indulgence, at S. Mary major twenty-eight thousand year indulgence.

On the second Sunday of Advent at the Holy Cross of Jerusalem 11,000 year and plenary indulgence.

On the third Sunday at St. Peter 28,000 year and quadragen, also plenary indulgence.

On the fourth Sunday at St. Peter's and St. Paul's plenary indulgence.

2. St. Bibiana Church plenary indulgence.
3. St. Niclas in carcere, plenary indulgence.

7th St. Ambrose plenary indulgence.

8. the Assumption and the whole Octave in five places plenary indulgence.

13th St. Lucia plenary indulgence.

On Quatember Wednesday at S. Maria major twenty-eight current year, and so much quadragen, that is, forty-day penitential indulgence.

21 St. Thomas the Apostle plenary indulgence.

24. on Christmas Eve S. Mary major twenty-eight thousand year and quadragen indulgence.
25. also on S. Christ Day S. Maria major plenary indulgence, at S. Anastasia, the Early Mass twenty-eight thousand years and quadragen, also plenary indulgence at the office in S. Maria major and Ara coeli, a thousand years and quadragen, also plenary indulgence.
26. at St. Lawrence outside the city wall, and at St. Stephen's. rotundo, 28,000 year and quadragen, also plenary indulgence.
27. at St. John Lateran. 28,000 year and plenary indulgence.
28. at St. Paul fifteen thousand years and plenary indulgence.
29. perfect indulgence at St. Sylvester.

5th Neoburgensis 1630.

The souls rainbow, in it to see beautiful sky colors of Catholic devotion.

M. Leonhard Mair, parish priest at St. Peter's and provincial dean.

Neuburg on the Danube by Lorenz Danhauser.

63. to note, the v. means plenary indulgence, the † release of a soul from purgatory, the quadragen.

In the Jenner.

1. on the New Year's Day v.
2. on the holy three king day v.
3. st. felix v.
4. st. marcelli v.
5. st. antoni v.

19 Peter chair celebration to Rome v.

20. st. sebastian v.
21. st. agnes v.

22nd St. Vincent v.

25. st. paul conversion v.

26th St. Chrysostom v.

31. on the holy day of the cross and at St. Cyron. v.

In the horn.

2. Candlemas v. †.
3. St. Blasii v. †.
4. st. agathä v. †.
5. apollonia v. †.

22 St. Peter's Chair Celebration at Antioch v. † > > 24. st. Matthiä v. †. > > Sunday Septuagesimä v. † 48 Q. , Sunday Sexagesimä 12,000 year.

Sunday Quinquagesimä † 28,000 year.

In the March.

8. st. thomas of aquino v.
9. st. gregorii v.
10. st. josephi v.
11. in St. Silvester's Capell v.

21st St. Benedicti 100 year.

24th Vigil. Annunciation v.

25th Feast of the Annunciation v.

From that day until August 1 daily 11,000 year.

Lenten Station.

Ash Wednesday 3000 year v.

Thursday 1000 year v.

Friday 1000 year.

Saturday thousand year v.

On the first Sunday in Lent eighteen thousand year v.

144 Vom Ursprung u. Fortgang d. päbstl. Indulgences. I.Sect., No. 31. W. xv, 177-179. 145

Monday ten thousand year.

Erchtag eight and twenty thousand year.

Wednesday eight and twenty thousand year v.

Thursday two thousand year v.

Friday two thousand year v.

Saturday eighteen thousand year.

On the other Sunday in the fast eight and twenty thousand year.

Monday, remission of the third part of the sin and eleven thousand years.

Erchtag, Wednesday, Thursday, Friday, Saturday ten thousand year v. †

On the third Sunday in Lent 88 †

Monday ten thousand year.

Erchtag, Wednesday, Thursday, Friday ten thousand year.

Saturday twelve thousand year.

On the fourth Sunday of Lätare v. †

Monday ten thousand year.

The first day and Wednesday, remission of the third part of the sin, ten thousand years.

Thursday and Friday ten thousand year.

Saturday v.

On the fifth Sunday remission of the third part of the sins, eighteen thousand year, eight and twenty thousand

Monday, Erchtag, Wednesday, Thursday ten thousand year.

Friday †

Saturday thirteen thousand †

On Holy Palm Sunday five and twenty thousand v.

Monday Remission of the third part of sins.

Erchtag, Wednesday, Thursday v.

On holy Friday and Saturday v.

On the Holy Easter Day, Monday, Erchtag and Wednesday v. †

Thursday v.

Friday fifteen thousand year.

Saturday also so much.

Sunday Quasimodo. v.

Aprilen.

5. St. Vincent Order of Preachers v.
6. st. gregorii v.
7. st. Marci eighteen thousand Q., eight and thirty thousand year v.

In Mayen.

All Sunday in Mayen v.

1. philippi and jacobi v.
2. cross invention v.
3. monica v.
4. s. Iohannis ante portam Latinam v.
5. corona domini v.
6. st. Michaelis apparition v.
7. nerei and achillei v.
8. st. Potentiana v.

20th St. Bernardini v.

From this day until the month of August is daily v. In the cross week on Monday, Erchtag, Wednesday 28,000 Q., eight and twenty thousand year.

On Ascension Day also so much.

On the holy day of Pentecost fifteen thousand year v.

On the holy day of Pentecost and Monday v.

On the day of Pentecost eighteen thousand year.

Wednesday eighteen thousand year v.

Thursday nineteen thousand eighteen thousand year.

Friday eighteen thousand year v.

Saturday eighteen thousand year † v.

On Corpus Christi Day and through the Octav v.

In June.

All Sunday this month v.

2. st. marcellini thousand year.
3. st. barnabä v.
4. st. Antonii of Padua v.
5. st. Vitus six thousand year v.
6. s. Iohannis Baptistae v.

28 Vigil. St. Peter and Paul v.

29th St. Peter's and Paul's Feast v.

30. St. Pauli Gedächtniß v.

In the Julio.

1. eve of the Visitation of Mary v.
2. Visitation feast, and by the Octav v.
3. st. bonaventure v.

17th St. Alexius v.

20th St. Margaret 200 year v.

21. st. Praxedis v.

22nd St. Mary Magdalene v.

23. st. Apollinarius 100 v.
24. st. jacobi v.
25. st. annä v.
26. 8000 year v.

August month.

1st St. Peter's Vol. v.

3. st. Stephen's invention v.
4. St. Dominicus founder of the Order of Preachers and the Brotherhood † v.
5. st. mary to the snow v,
6. transfiguration of Christ v.

8th St. Cyriaci v.

10. St. Laurentii and the Octav v.

146 Cap. 1. of the papal indulgences. W. xv, 179-181. 147

11. st. clara v.

14th vigil. Assumption v.

15. Assumption and the Octav v.

From this day until the birthday of the Virgin Mary, daily remission of the third part of sins and 12,000 years.

16. st. rochus v.
17. st. bartholomew v.
18. st. Zepherinus v.
19. st. augustine v.

29th St. John's beheading v.

In the autumn month.

7th vigil. Nativity of the Virgin Mary v.

8. Nativity of the Virgin Mary v.

1V. St. Nicol. Tolentin. v.

14th H. Cross Increase v.

Quatember Wednesday 18,000 Q., 18,000 year.

Friday 18,000 year v.

Saturday 28,000 year v.

21. st. Matthew 14,000 year v.

27th St. Cosmas and Dam. 4000 year.

29. st. michaelis v.
30. st. hieronymi v.

In wine month.

On the first Sunday they hold the great feast of Holy Rosary v.

4. franciscus v.

18th St. Lucas v.

28. st. Simon Judas v.

In the winter month.

1. of All Saints and the Octav v.
2. all souls and the octave by f v.

8th St. Salvatoris church consecration v.

11. st. martin v.

18th St. Peter's church consecration v.

22nd St. Cecilia v.

23. st. clement v.
24. st. catharina v.
25. st. andrews v.

In the month of Christ.

On Sunday in Advent 28,000 year v.

On the 2nd Sunday 11,000 b.

On the 3rd Sunday 28,000 Q. 1) v.

On the 4th Sunday v.

2. st. bibianä v.
3. st. barbara 10,000 year v.
4. st. nicolai v.
5. st. ambrosii v.

1. From here on, the original says (probably because the writing was not enough) "q." instead of: "tz."

8. mariä Empfängniß and the Octav v.
9. lucia v.

Quatember Wednesday 28,000 v.

Friday 1000 year v.

Saturday 28,000 Q., 28,000 year v.

21. st. thomas v.
22. h. Christmas Eve 28,000 year, 28,000 q-

On High Christmas Day twice 28,000 Q. v. v. and three masses.

26th St. Stephen 28,000 † v.

27th St. John 27,000 year v.

28th Kindleinstag 15,000 year v.

31st St. Silvester v.

6th Augustensis 1630.

Rosetum,

This is: Beautiful rose garden, in which all kinds of beautiful flowers, so full of great graces, indulgences and freedom, can be found in the gracious brotherhoods of the Holy. Rosary and sweet name of Jesus.

Augspurg, 1630. by Michael Stör, in Verl. Georg Miller's.

Pag. 30. mark, the † significant discharge of a sea! from purgatory, the v. plenary indulgence, the Q. Quadragen.

In Jenner Indulgence.

1. circumcision of Christ or New Year's Day v.

On this day the Brotherhood of the Most Holy Name of JEsu has a jubilee with the preachers, v.

6th H. three King and Octav v.

14. st. felix v.
15. st. marcelli v.
16. st. antoni v.
17. chair celebration St. Peter's at Rome v.
18. st. sebastiani v.
19. st. agnes v.

22nd St. Vincent v.

25. st. paul conversion v.

26 St. John. Chrysostomi v.

27. at St. Mary Scala coeli.
28. on the day of the cross and at St. Cyron. v.

In the horn.

2. Candlemas v. †
3. st. blasii v. †
4. st. agathä v. †
5. apollonia v. †

22nd St. Peter chair celebration at Antioch v. 's

24 St. Matthiä v. †

148Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 31, W. xv, i8i-i83. 149

Sunday Septuagesimä 48 Q. v. † Sunday Sexagesimä 12,000 year.

Sunday Quinquagesimä 28,000 year †

In Merzen.

8. St. Thomas Aquinas v.
9. st. joseph v.
10. st. gregorii v.
11. in St. Silvester's Capell v.

21st St. Benedict 100 year.

24. vigil. on Annunciation of Mary v.

25th Annunciation of the Virgin Mary, from this day until August 1 daily 11,000 year.

Lenten Station.

Ash Wednesday 3000 year v.

Thursday 10,000 year v.

Friday 1000 year.

Saturday 1000 year v.

On the first almost. Sunday 18,000 year v.

Monday 10,000 year.

Tuesday 28,000 Q.

Wednesday 28,000 year v.

Thursday 2000 year v.

Friday 2000 year v.

Saturday 18,000 year.

On the second almost. Sunday 28,000 year.

Monday remission of third part of sins 10,000 year. > > Tuesday, Wednesday, Thursday, Friday and Saturday 10,000 year v. †

On the third Fast. Sunday 88 Q. †

Monday 1000 year.

Tuesday 10,000 year.

Wednesday 10,000 year.

Thursday 10,000 year.

Saturday 12,000.

On the fourth Fast. Sunday v. †

Monday 10,000 year.

Tuesday Remission of third part of sins 10,000 year.

Wednesday as on Tuesday.

Thursday 10,000 year.

Friday 10,000 year.

Saturday v.

On the fifth Fast. Sunday remission of third part of the sins and 28,000 year and 28,000 Q.

Monday 10,000 year.

Tuesday 10,000 year.

Wednesday 10,000 year.

Thursday 10,000 year.

Friday ß

Saturday 13,000 †

On Palm Sunday 25,000 Q. v.

Monday, remission of third part of sins and 15,000 year.

Erchtag, Wednesday, Maundy Thursday v.

Char Friday v.

Saturday v.

Easter Day, Easter Monday, Easter Tuesday v.

Wednesday v. †

Thursday v.

Friday v. 15,000 year.

Saturday also so much.

Sunday Quasimodogeniti v.

April.

1. St. Vincent Order of Preachers v.
2. st. george, v.
3. st. marx 18,000 and 28,000 year v.

In Mayen.

All Sunday at the Majo v.

2. st. philrppi and jacobi v.
3. cross invention v.
4. st. monica v.
5. Johan. ante portam Latinam v.
6. corona domini v.
7. st. Michaelis apparition v.
8. nerei and achillei v.
9. prudentianä v.
10. bernardini v.

From this day until the month of August is daily v.

In the H. Cross week on Monday, Erchtag, Wednesday 28,000 H., 28,Ü00 year.

On Ascension Day also so much.

On H. Pentecost 15,000 year.

On H. Pentecost and Monday v.

Tuesday 18,000 year.

Wednesday 18,000 year v.

Thursday 19,000 Q., 18,000 yr.

Friday 18,000 year v.

Saturday 18,000 year v. †

On the Holy. Corpus Christi Day and by the Octav v.

In June.

All Sunday this month v.

2. st. marcellini 1000 year.
3. st. barnabä v.
4. st. Antonii of Padua v.
5. st. Vitus 6000 year v.
6. st. john baptistä birthday v.

28 Vigil. St. Peter and St. Paul v.

30. to St. Pauli Gedächtniß v.

150 Cap. 1. of the papal indulgences. W. xv, nn-iM. 151

In the Julio.

1st Vigil. of the Visitation of Mary v.

2. visitation of the Virgin Mary and the Octave by v.

14th St. Bonaventure v.

17th St. Alexius v.

20. st. margaretha 200 year v.
21. st. Praxedis v.

22nd St. Mary Magdalene v.

23rd St. Apollinaris 100 year v.

25. st. jacob v.
26. st. anna v.
27. st. Abdon and Sennon 8000 year v.

August month.

1st St. Peter's Vol. v.

3. st. Stephen's invention v.
4. St. Dominicus, founder of the Order of Preachers and the Brotherhood of Founders, v.
5. st. mary to the snow v.
6. transfiguration of Christ v.

8th St. Cyriaci v.

10. St. Laurentii and the Octav v.
11. st. clara v.

14th vigil. Assumption and the Octavus by v.

From that day until the birthday of the Virgin Mary, daily remission of the third part of sins and 12,000 years.

16. st. rochus v.
17. st. bartholomew v.
18. st. Zepherinus v.
19. st. augustine v.

29th St. John's beheading v.

In the autumn month.

7th vigil. Nativity of the Virgin Mary v.

8. Nativity of the Virgin Mary v.
9. st. Nicolai Tolentin. v.

14th cross increase v.

Quatember Wednesday 18,000 Q., 18,000 year.

Friday 18,000 year v.

Saturday 28,000 year v.

21. st. mathew 14,000 year v.

27th St. Cosma and Damiani 4000 year.

29. st. michael v.
30. st. hieronymi v.

In wine month.

On the first Sunday of this one holds the feast of the Holy Rosary of the Glorious Virgin and Mother of God Mary, with plenary indulgence, conferred by Gregory XIII.

4. st. francisci v.

18th St. Lucas v.

28. st. Simonis and Jude v.

In the winter month.

1. all saints octav by v.
2. all souls and octave by v. †
3. st. salvatoris church v.
4. st. martini v.

18th St. Peter's church consecration v.

21. sacrifice of the Virgin Mary v.

22nd St. Cecilia v.

23. st. clement v.
24. st. catharina v.

30 St. Andrew v.

In the month of Christ.

On the first Sunday in Advent 28,000 year v.

On the other Advent Sunday 11,000 year v.

On the third Sunday 28,000 and v.

On the fourth Sunday v.

2nd St. Bibiana v.

4. st. Barbara 10,000 year.
5. st. nicolai v.
6. st. ambrosii v.
7. mariä Empfängniß and the whole Octav v.
8. st. lucia v.

Quatember Wednesday 28,000 H. v.

Friday 1000 year v.

Saturday 28,000 year and so much v.

21. st. thomas v.

24th H. Christmas Eve 28,000 year and so much (P

25th H. Christmas Day twice 28,000 v. v. in three Masses.

26 St. Stephen's Day 28,000 year v. †

27. st. john. 27,000 year v.

28th Kindleinstag 15,000 year v.

31 New Year's Eve v.

7th Coloniensis 1603.

Rosarium,

Or Rosary of the Holy Virgin. Virgin Mary, of whose origin and highest use, by Conradum Sittardum, the H. Script L., ?ro. 1) Order of Preachers through high Germany and Austria.

Cöln 1603.

Januarius.

On the New Year's Day at 8. Narla kraus ViI-eriru, ruasor and ara eoeli twenty-five thousand years and plenary indulgence.

6. On H. three Kings' Day and the whole Octave, at St. Peter's twenty-eight thousand years, and so many quadragen, and plenary indulgence.

1. According to the Constance Jubilee Calendar, which Sittardus also procured (see Col. 168), "I. kro." will have to be resolved by: Lector, Provincial.

152The Origin and Progress of Papal Indulgences. Indulgences. 1. section, no. 31. w. xv, 186-188. 15Z

16. at St. Marcello Pabst
17. at St. Antoni Abt i
18. at St. Peter's Chair at Rome I
19. at St. Sebastian/
20. at St. Agnesv more perfect
21. at St. Nincenz and Anast. / Indulgence.
22. at St. Paul's Church v

27. at St. John Chrysoftomo i at St. Mary Scala oosli k

31. at St. Cyrus and John /

Februarius.

2. full indulgence for light masses at St. Mary Major and three other churches.
3. in St. Blasius Church
4. in St. Agatha church/ full com-
5. in St. Peter's OatBsära > mener
6. at St. Matthias, Twelve Messengers, l Indulgence.
7. st.apollonia, st.ludwigskirchen/

s On the Sunday of Septuagint at St. Lawrence outside the city wall, eleven thousand years and 48 quadragen indulgence, remission of the third part of all sin, and the release of one soul from the third purgatory.

On Sunday Sexagesimä at St. Paul 12,000 and 18 quadragen indulgence, and remission of part of the sin.

On Sunday Quinquagesimä, at St. Peter's twenty-eight thousand years and plenary indulgence.

Martius.

7. with St. Thomas Aquinas

12. at St. Gregory Pabst / at St. Peter's

19. at St. Mary Major
20. at St. Silvester's Capelle /

21 At St. Peter's, on St. Benedict's day, 100 year indulgence.

25. on Annunciation Day in the church, called ^.nnnneiaka, plenary indulgence.

From that day until August 1, this church has twelve thousand year indulgences every day.

Lenten stationes and indulgences at Rome.

On Ash Wednesday visit St. Sabina, church of the Order of Preachers, in it are 3000 years and plenary indulgence.

The other day in the fast at St. George are 1000 year indulgences.

The third day at St. John and Paul are 1000 year indulgences.

The first Saturday in Lent at St. Trifon 10,000 year and plenary indulgence.

The first Sunday in fasting.

At St. Johan. Lateran. Item at St. Peter's eighteen thousand years and plenary indulgence.

Monday St. Peter in bands ten thousand year and plenary indulgence.

Tuesday St. Anastasia twenty-eight thousand years and so many quadragen indulgences, and the release of a soul from purgatory.

Wednesday St. Mary Major twenty-eight thousand year and so much quadragen indulgence.

Thursday St. Lawrence in Palisperna 20,000 year and plenary indulgence.

Friday St. Apostle 2000 year and plenary indulgence.

Saturday St. Peter 8000 year and so much quadragen, also plenary indulgence.

On the second Sunday in Lent.

At S. Maria della Nanicella and at S. Maria major 28,000 year indulgence.

Monday St. Element 11,000 year indulgence and remission of third part of sins.

Tuesday St. Balbina.

Wednesdays St. Cecilia.

Thursday at S. Maria trans Tiberim

† The third Saturday at St. Peter and Marcellus ten thousand years, also plenary indulgence and the release of a soul from purgatory.

On the third Sunday in Lent.

† At St. Lawrence extra muros, 88 quadragen and the release of a soul from purgatory.

Monday St. Marcus 10,000 year indulgence.

Wednesdays St. Sixtus 10,000 year indulgence.

Thursday St. Cosmas and Damianus ten thousand year indulgence.

Friday St. Lawrence in Lucina 10,000 year indulgence.

† Saturday St. Susanna 12,000 year indulgence.

The fourth Sunday in Lent.

By the Holy Cross of Jerusalem, plenary indulgence and the release of a soul from purgatory.

Monday the H. four crowned 10,000 year indulgence.

Tuesday St. Laurence in Damascus, pardon of the third part of the sin, 10,000 year indulgence.

Thursday St. New Year 10,000 year indulgence.

Friday St. Eusebius 10,000 year indulgence.

Saturday St. Niclas in carcere,, plenary indulgence.

154 Cap. 1. of the papal indulgences. W. xv. 188-190. 155

The fifth Sunday in Lent.

At St. Peter's twenty-eight baptizing years and so many quadragen indulgences, also remission of third part of sins.

Monday St. Chrysogonus 10,000 year indulgence.

Tuesday St. Quirinus 10,000 year indulgence.

Wednesday St. Marcellinus 10,000 year indulgence.

Thursday S. Apollinaris 10,000 year indulgence.

† Friday S. Stephano rotundo, Redemption of a soul from purgatory.

Saturday St. John before the Latin Porten 13,000 year indulgence and the release of a soul from purgatory.

Palm Sunday.

At St. Johan. Lateran. 25,000 year indulgence, so much quadragen, and plenary indulgence.

Monday St. Praxedis 25,000 year indulgence and remission of third part of sins.

Tuesday St. Prisca eight thousand year, also plenary indulgence.

Wednesday St. Mary Major 28,000 year, also plenary indulgence.

Thursday St. Johan. Lateran. 2000 year, 48 quadragen, and twice plenary indulgence.

On S. Char Friday at S. Cross of Jerusalem plenary indulgence.

Saturday St. John. Lateran. 2000 year, 48 quadragen, also plenary indulgence.

On S. Easter Day at St. Mary Major 33,000 year and so much quadragen and plenary indulgence.

Monday at St. Peter 28,000 year and plenary indulgence.

Tuesday at St. Paul 20,000 year, 18 quadragen and plenary indulgence.

Midweek St. Lawrence extra iriuros, 8000 year, so much quadragen. Redemption of a soul from purgatory and plenary indulgence.

Thursday St. Apostle 15,000 year indulgence.

Friday 8. Maria rotunäa 15,000 year indulgence.

Saturday St. John. Latergn. 15,000 year indulgence.

On Sunday Quasimodo. at St. Pancraz twenty-five thousand year, also plenary indulgence.

Aprilis.

5. at St.Vincent, Order of Preachers, plenary indulgence.
6. on St. George's Day at St. Peter's plenary indulgence.
7. at St. Marcus and at St. Peter 28,D00 year and so much quadragen, plenary indulgence.

Majus.

Merk, every Sunday is to earn plenary indulgence at St. Sebastian.

1. St. Philip and Jacob, apostles, plenary indulgence.
2. by the Holy Cross of Jerusalem, plenary indulgence.
3. at St. Augustine, on the day of St. Monica, many indulgences.
4. at St. John in front of the Latin Porten plenary indulgence.

† At St. John. Lateran, plenary indulgence and release of a soul from purgatory.

8th St. Michael's Appearance.

12. by St. Nereus and Achilles.
13. at Pudentiana.

20 In Ara coeli St. Bernardine's Day.

21. at St. Helena.

H. from St. Bernard's day to August 1 at St. John. Lateran, all days plenary indulgence.

H. in the week of the cross Monday, Tuesday and Wednesday at St. Peter 28,000 year and so much forty-day penitential indulgence.

On S. Ascension Day at St. Peter's 28,000 year and so much forty-day penitential indulgence.

On H. Pentecost evening at St. Johan. Lateran. 15,000 year, also plenary indulgence.

On S. Pentecost at St. Peter, and Monday at Peter in vincula plenary indulgence.

Tuesday St. Anastasia eighteen thousand year indulgence.

Wednesday St. Mary Major eighteen thousand year, also plenary indulgence.

Thursday at St. Lawrence extra muros 18,000 years and so much quadragen indulgence, release of a soul from purgatory, and plenary indulgence.

Friday St. Apostle eighteen thousand year and plenary indulgence.

Saturday St. Peter eighteen thousand years and plenary indulgence, also the release of a soul from purgatory.

On Corporis Christi day, that is, on S. Sacrament day, plenary indulgence, and the whole octavo off.

Junius.

The other Sunday of June, at Maria de Consolatione, plenary indulgence.

11. At St. Barnabas Apostle plenary indulgence.
12. at 8. Antonius äs kaäua complete indulgence.

15 St. Vitus and Marcellus six thousand year plenary indulgence.

24 Johan. Lateran, John the Baptist's plenary indulgence. Baptist's plenary indulgence.

156Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, no. 31, W. xv, 190-193. 157

28. St. Peter and Paul ^Vigilie^'s plenary indulgence.
29. total indulgence on S. s^Peter and Paul's day.

30th St. Pauli Commemoration.

Julius.

2. Visitation of the Virgin Mary, in two churches de populo et pace, the whole octavo also plenary indulgence.

17 St. Alexius plenary indulgence.

20 St. Margaret's plenary indulgence.

21 St. Praxedis plenary indulgence.

25 St. James the Apostle plenary indulgence.

26 St. Anne plenary indulgence.

30. On the day of S. Abdon and Sennon 1) plenary indulgence.

Augustus.

1. saint Peter in vincula plenary indulgence.
2. St. Lawrence extra muros plenary indulgence.
3. saint Mary the greater plenary indulgence.

S. Maria supra Minervam a plenary indulgence.

6. at S. Johan. Lateran. Transfig. plenary indulgence.

10th St. Lawrence's Day, and the whole octavo, extra innres, plenary indulgence.

12. at St. Silvester on the day St. Clara plenary indulgence.
13. and the whole Octave of the Assumption of Mary is plenary indulgence in five places, S. Maria major, rotunda, de populo, ara coeli and S. Maria Angelorum.

And our Lady's Ascension Day until her birthday is the pilgrimage or station at St. Mary the Greater, and there are indulgences and remission of the third part of sins every day.

16. perfect indulgence at St. Roch.
17. at St. Bartholomew Apostle plenary indulgence.
18. at St. Augustine, teacher, plenary indulgence.
19. st. john. Lateran. plenary indulgence.

St. John's beheading plenary indulgence.

Septemb er.

8. on our Lady's birthday is plenary indulgence in the following churches, S. Maria major, S. Maria rotunda, ara coeli, via lata, de pace et populo.
9. on St. Niclas and Tolentinus day plenary indulgence in the following churches, at S. Maria de populo and at St. Augustine.

1. In the original: "Abden and Senner".

14. on the day of the holy cross exaltation, and the eighth day after that, at the holy cross in Jerusalem plenary indulgence.

On Ouatember midweek at Mary major eighteen thousand year and so much forty-day remission of penance.

On Ouatember Friday at St. Apostle 18,000 year and plenary indulgence.

On Ouatember Saturday at St. Peter 28,000 year indulgence.

21st On St. Matthew the Apostle Day plenary indulgence.

29. at St. Michel, Archangel, plenary indulgence.

30th At S. Maria major, on St. Jerome's day, plenary indulgence.

October.

4. on St. Francis day and Ockav plenary indulgence.
5. at St. Lucas Evangelists plenary indulgence.
6. perfect indulgence on the day of Simonis 2c. at St. Peter's.

November.

1. on All Saints' Day and the whole Octave at 8. Maria roturiäa plenary indulgence.
2. on All Souls' Day at St. Gregory's, Camaldolese Order, plenary indulgence the whole Octavian, and it is also taken for the deceased.
3. perfect indulgence at St. Peter and Paul.
4. at St. John's. Lateran. Consecration of the Chapel 8alvatoris plenary indulgence.
5. perfect indulgence on St. Martin's day at St. Peter's.
6. at 8. maria rnazor prasssiit. plenary indulgence.
7. at St. Element plenary indulgence.
8. perfect indulgence at St. Catharine Martyr.
9. St. Andrew in St. Peter's churches plenary indulgence.

December.

On the 1st Sunday in Advent at St. Peter's plenary indulgence. At S. Mary major twenty-eight thousand year indulgence.

On the second Sunday of Advent at the Holy. Cross of Jerusalem 11,000 years and plenary indulgence.

On the third Sunday at St. Peter 28,000 year and quadragen, also plenary indulgence.

On the fourth Sunday at St. Peter's and St. Paul's plenary indulgence.

2nd St. Bibianä Church plenary indulgence.

6. St. Niclas in oarcere, plenary indulgence.
7. total indulgence in five places for the Assumption and the entire Octave.

158 Cap. 1. on the papal indulgences. W. xv, 193-195. 159

13 St. Lucy's plenary indulgence.

On Quatember Wednesday at S. Maria major twenty-eight thousand year and quadragen, also plenary indulgence.

On Friday St. Apostle ten thousand year and plenary indulgence.

On Saturday St. Peter twenty thousand year and so much quadragen, that is, forty-day penitential indulgence.

21st St. Thomas the Apostle plenary indulgence.

24. on Christmas Eve S. Mary major twenty-eight thousand year and quadragen indulgence.

25th On S. Chrism Day S. Maria major plenary indulgence at S. Anastasia, the early Mass twenty-eight thousand years, and 1) quadragen, also plenary indulgence at the office in S. Maria major and Ara coeli, twenty-eight thousand years and quadragen, also plenary indulgence.

26. at St. Lawrence outside the city wall, and at St. Stephen's. rotundo, 28,000 year and quadragen, also plenary indulgence.
27. at St. John Lateran. 28,000 year and plenary indulgence.
28. at St. Paul fifteen thousand years and plenary indulgence.
29. perfect indulgence at St. Sylvester.

32 Alexander de Neronibus, apostolic protonotary, preceptor of the Hospital of the Holy Spirit in Rome. Spirit in Rome, plenary indulgence for the dead and the living. 1516.

From Kapp's "Nachlese", Theil III, p. 213. Walch remarks that this document is not in the right place here, but should have been postponed further.

Translated into German.

The most holy Father and Lord in Christ, Nicolaus V, by the Grace of God, of blessed memory, Pope, has granted indulgences, absolved from sins, and given to all and every believer in Christ of both sexes who, from the goods granted to them by God, donates to the apostolic Hospital of the Holy Spirit in Saxia in the city a papal gold florin or an equivalent, either according to their wealth, according to the valuation of the preceptor, brothers and commissaries of the named hospital, for the maintenance of the poor, the infirm, and children who have been laid off. gold florins, or an equivalent, either according to their wealth, according to the assessment of the preceptor, the brothers and commissaries of the named hospital, for the maintenance of the poor, the infirm, and the abandoned children, whose in the-

1. "and" put by us instead of: "an" in the old edition, according to the parallel Constance Jubilee Calendar.

The saints, who are a large number in the hospital, are to be given alms, and all penalties imposed on them at the hour of death, and after death all punishments which they deserved to suffer in purgatory for the cleansing of sins, are to be remitted: For we, by the mercy of God Almighty, and of His blessed Apostles Peter and Paul, and out of that authority which the Lord bestowed upon us, grant to all and every believer in Christ of both sexes, who from their goods given to them by God, a papal gold florin, or an equivalent, either according to their fortune, as may be deemed proper by the Preceptore, friars, nuncios and procurators, or the commissaries, shall give alms to the said hospital, for the maintenance of the poor, infirm, and abandoned children who are in the said hospital, if only they have heartfelt remorse for their sin and confess it with their mouths, remitting all penance imposed on them for their sin in the last hour of death, mercifully in the Lord. That if perhaps one of them will deliver the said quantum to the intended hospital for the souls of the father and mother or other deceased, who have departed from this life in the sincerity of faith, and the unity of the Holy Roman Church, and in our obedience and that of our successors, the Roman Pontiffs, in repentance and full confession, if it is otherwise time and possible to confess: We absolve and remit all such who die in Christ, trusting in God's mercy, in which we trust more and more in heaven. By whose power we absolve from all punishment on earth, which they deserved to suffer after this time for the purification of their sin, by virtue of foreknown power, mercifully in the Lord absolve and remit at the same time. Which remission of sin and absolution from punishment all Roman popes, as ancestors of Nicolai V, have approved and confirmed; and recently also the most holy Father in Christ and Lord, and our Lord, Mr. Leo X, by the grace of God Pope, has approved and confirmed this same remission and absolution, and has conferred it anew. Therefore, we have Alexander de Neronibus, de Florentia, apostolic protonotarius, preceptor of the aforementioned apostolic hospital, and magister of this entire order generalis, our saint's

sten Herrn Pabsts magister domus, our below designated Commissair assigned to this and other duties; wanting, as we are held, that to all and every believer of Christ of both sexes, living and dead, this treasure

160 Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, no. 32 f. W.xv,i9s-w7. 160

The church is to be distributed and allocated in the manner of an intercession. And because the believer(s) of Christ gave and deposited with our apostolic hospital this alms named in the preceding letter and assessed at the discretion of our commissioner reported below for the believing soul(s) of the deceased: therefore, by virtue of the present, we certify and attest that such souls have obtained complete remission and release from all the punishments they deserve to suffer for the purification of their sins in Purgatory. In the name of the Master, and of the Son, and of the Holy Spirit, Amen. Given under our round seal of the apostolic hospital, and our below named Commissarii signature. On the day of the month ... in the 1516th year. In the fourth year of the Pontificate of the Most Holy Father in Christ and Lord, our Lord Leo X, by the Grace of God Pope.

A letter of indulgence from the papal nuncio Raymundus Peraldus, which he issued in 1489, since he had been sent to Germany, Denmark, Sweden and Liefland as commissary general of indulgences and nuncio to the pope.

From Lünig's Oerinun. Diplom, kuer., park I, p. 361 reprinted in Löscher's Reformation Acta, Theil I, p. 364.

Translated into German.

To all and everyone who will see the present letter, Raymundus Peraldi, Alnisian Archidiaconus in the Xanctonensian Church, professor of the holy divinity, protonotarius of the apostolic see, and of our most holy Lord Pabst referendarius domesticus, with full power of a legatus a latere envoy, ambassador and apostolic commissarius to Germany, also all and every province, city, country, and territory of Germany, the Holy Roman Empire, its Electors, and here and there its subjects, also the kingdoms of Denmark, Sweden, Norway, Liefland, Prussia, and Russia, and islands and provinces, also other dominions, countries, and territories bordering the same, Hail! We wish you to know that the Most Holy Father in Christ and our Lord, Mr. Innocentius VIII, the contemporary pope, have granted all and every believer in Christ of both sexes, who for the protection of the Orthodox faith against the Turks, enemies of this faith, according to our decree, assistance to the Orthodox faith.

The Holy Father has also granted, in addition to the Jubilee, other indulgences, pardons, and privileges which the faithful of Christ themselves may obtain by attending the churches, through us or our commissioners to be deputized, as if they had attended the main Roman churches at the time of the Jubilee, as is more fully contained in the apostolic letter issued for this purpose; that they may choose a skilled confessor, whether of a religious order or not, who may once in their lives grant them complete absolution from all and any sins, excesses, vices and crimes, even those which the apostolic see has reserved to itself in general or in particular, but to absolve those whom this same See has not reserved for itself, as often as it pleases them in their time of life, even on their deathbed, as often as one is doubtful about their life, even if they should not die then, be able to grant complete forgiveness of all their sin. Our most holy Lord has also granted indulgence on his own initiative, so that all and every believer in Christ and their deceased parents and benefactors, who have departed with love, may always share in all petitions, intercessions, masses, alms, fasts, prayers, disciplines, and all other spiritual goods that are and can be done in the whole holy contending Church of Christ and all its members. And lest anyone should raise any doubt about the foregoing, our most holy Lord himself has willed that our present letter be accorded as much credence as would be accorded to it if it were issued under a leaden bull. Neither should this letter be included among the general or special revocations or annulments that might be issued with respect to such pardons and benefits. And because the devout in Christ N. N. N. have contributed from their goods to this faith of Godly help and defense, according to the will of the pope and our decree, as we confirm by the present letter, which has been handed over to them by us as a testimony of this, then we grant and permit out of apostolic power entrusted to us, by the present, that they may and can make use of and enjoy said pardons and indulgences. Given under our seal ordained for this purpose on the first of the month of August in the year 1489.

162 Cap. 1 Of the papal indulgences. W. xv, 197-200. 163

34. of the same Raymundus, Cardinal of Gurk and Envoy of Indulgences, two diplomas of the relics to be found at the University of Paris, together with enclosed indulgences. 1502.

From ^oü. I^nuoji nanck. knris. illustrnt. torri. I, x. 222 and 224.

Translated into German.

Raymund, by divine mercy of the Holy Roman Church and of St. Maria Nova Cardinal Priest of Gurk, to all Germany, Denmark, 1) Sweden, Norway, Friesland, Prussia, and all and each of the same countries and cities, regions and places, even those subject to and bordering on the Holy Roman Empire in Germany itself, of the Apostolic See Legatus de Latere, in perpetual remembrance of the cause 2c. Just as the accepted office of our and the Holy See's Legation always reminds us: so we take care of the salvation of all believers in Christ willingly and gladly. And that what has therefore been done may remain the more firm, the more it is confirmed by the power of the Holy Apostolic See: so we confirm it by the power of our office, and, to promote the divine service the more, awaken the faithful of Christ themselves by spiritual gifts to greater devotion, as we, by the impulse of the Lord, deem it wholesome and serviceable to be. Now, the petition presented to us by our beloved brother in Christ, John Capel, of the Minorite Order, named by the Observance, of the Divine Right Professoris, contains that

Because, having some holy relics of St. Anne, the most glorious mother of the Virgin Mary, and Mary Jacobi and Salome daughters, likewise of Mary Magdalene, and the holy virgins and martyrs Cecilia, Agatha, Agnes, Barbara, Ursula, Constantia, the sister of her bridegroom, and Apollonia, and the holy martyrs, Sebastians, Blasii, and the confessors, bishops, Nicolai at Mire, Huberts at Liège, Sulpitii at Burges, Germani at Auxerre, and Eligii at Noviomum; by the most venerable in Christ Father John, bishop of Liège, granting and permitting, out of special favor

1. "Denmark" put by us instead of: "Dacien" in the old edition, because we assume that vaoia was read from vania. Likewise in the following documents. Once, Col. 229 of the old edition, even Walch has added to "Dacien" as explanatory word: "(Dännemark)". Nevertheless, it is said ibid. Col. 238 that the king of "Dacien" wars with Lübeck.

from various places of the said city and district, and communicated to the College of the excellent University of Paris and certain other places, for the awakening of the devotion of the faithful: It would increase daily the devotion of the Christian faithful, which everything has been done to increase, and would immensely promote the divine service, by which the honor of the name of Jesus would be elevated, if we, as was enclosed in the petition, confirmed the withdrawal and the approval of the matter with the letters of the most venerable in Christ John of Horrues, bishop of Liège, with the authority of our legation, with the granting of his own indulgence; he, the said brother John, humbly requested us to assist him in all the above-mentioned matters: We, who recognize the said letters and the seal attached thereto, and who in the said Parisian Studii Collegio, which is called Navarre, have learned the Holy Scriptures, which we teach, the first reasons and letters, for the increase of all the devotion of the faithful of Christ, and out of gratitude to the persons attached to the said Studii and Collegio, out of the obligatory duty of our legation, have wholeheartedly promoted all this. And accordingly, by virtue of our said Legation, which we hereby administer, we affirm, confirm, and approve the foregoing letters, and what is contained therein, and all that follows therefrom, in so far as it pertains to such letters, by this present writing and the perpetual validity thereof, in such a manner that any and all defects of right or deed are as good as superseded. And want that, if some by trickery or deceit oppose, nevertheless one has to pay attention to the care and effort of the aforementioned brother Johann Capel to promote the devotion of the faithful, and that consequently his reasonable request is to be given room. And that furthermore the said and all other holy places, to which some of the reported relics, for the increase of the Christian faithful in their devotion, are duly brought and kept therein, are visited with due honor and diligently venerated by all the Christian faithful, and duly preserved and protected in their buildings and services, also well provided and supplied with books, chalices, lights and all church ornaments necessary for worship, and the divine service therein increased. So that the believers in Christ themselves may come to the said places of worship all the more willingly for the sake of devotion.

2. In the old edition: "only" instead of now.

164 From the Origin and Progress of Papal Indulgences. Indulgences. 1st section, no. 34, W. xv, 200-202. 165

and for their renewal, preservation, protection and support, or whatever else has been thought of, the more quickly they offer their helping hand, the more they feel the rich heavenly gift of grace there: so we, who are inclined to the said brother John, who is beloved to us in Christ, herewith want all and every believer in Christ, who do true penance and confession, and visit the very same holy places and churches on each of the four most distinguished feasts of the year, likewise the holy Virgin Mary, and St. Anne, her mother, and Francisci, and other aforementioned saints' days, from the first to the last vespers. Anna, their mother, and Francisci, and other aforesaid saints' days, from the first to the second vespers, and who lend a helping hand to the same or to some of the same, for all days and times on which and as often as they do the aforesaid or something of the same, have graciously remitted 100 days of the penances imposed on them, that it may remain from now on always for future times. In witness whereof we have executed this letter and affixed our seal thereto. Given Erford, in the district of Mainz, Anno Christi 1502, Nov. 3, of the Papacy of our most Holy Father in Christ, Lord Alexandri, by the divine providence of Pabst VI in the 11th year.

The other diploma reads like this:

Raymund, by divine providence of the Holy Roman Church of the title of St. Maria Nova Cardinal Priest of Gurk, to all Germany, Denmark, Sweden, Norway, Friesland, Prussia, and all other their lands, cities, regions, and also the places subject to the Holy Roman Empire in Germany itself and adjacent to them, of the Apostolic See Legatus de Latere, to all and everyone who will see this letter, constant salvation in the Lord! We hereby announce and testify that we have received from the Vicar of the Monastery of St. Anastasii at Three Wells, outside the walls of the city of Rome (who, instead of the most reverend in GOD Father and Lord, Mr. Raphael, by divine providence, has named St. Georgii to the Golden Fleece of the Holy Roman Church Cardinaldiaconi, and permanent appointed Commendatarii of the same monastery) by virtue of an apostolic breve of our most holy Lord Pope, which allows us to accept all relics in and out of the city, and so has been conferred upon us; and still further below some of the holy 10,000 martyrs, hidden in the so-called Celestial Ladder Chapel, which is next to and near said monastery.

Relics, which the same vicarius gave us charitably and free of charge, humbly and with due reverence (in the presence of the venerable fathers, Mr. Rupert, bishop of Trecor, Marcelli de Clodiis, canon of St. Laurentii in Damaso in the city, and Sebastiani de Bonis, and many credible persons who were there at that time). Laurentii in Damaso in the city, and Sebastiani de Bonis, the apostolic see protonotaries, and many other credible persons who were there at that time; also some relics of the 11,000 virgins, which we received from the monastery of the 11,000 Cologne virgins, since we were present in person, in the month of April of the present A. D. 1502. year, with the consent of the abbess and the convent of the same monastery) by virtue of the same breve. Of which relics (both of the 10,000 martyrs and of the 11,000 virgins) we have given a part or a small piece to Brother John Capel, beloved to us in Christ, public teacher of the Holy Scriptures, of the Minorite Order of the Observance, who was in Provence; that he would like to present it to the excellent one beloved in Christ, Grand Master, Provisor and Magistris of the Burgariorum in the arts and basics of grammar, to the students and chaplains of the world-famous Royal Navarrese College of the noble University of Paris, where we otherwise stayed as a bursar and were not as diligent in the holy teachings of God; Therefore, he should accept the said relics on our behalf, and place them in the chapel of the same world-famous college, for God's and the said holy ten thousand martyrs and eleven thousand virgins' honor and veneration, and for the Christian faithful's devotion, to be kept there always and respectably, with due shyness and reverence. For we, so that henceforth all believers in Christ of both sexes, who do true repentance and confession, may come together in said chapel all the more devoutly in God's honor and veneration of said holy relics, the more they see that they are attaining salvation for their souls, hereby wish, trusting in the almighty God's grace and the holy power of His apostles, Peter and Paul, all and every believer of both sexes, so do right penance and confession, and the chapel of said Collegii on the day when the aforementioned holy relics will be delivered by the very same brother Johann Capel, said Grand Master, Provisor, Bursario and Chaplains of said Collegii, and when the very same relics will be reopened and placed (or placed) by them again in said chapel with honor.

166 Cap. 1 Of the papal indulgences. W. xv, 202-205. 167

The saints, Louis and others, shall also devoutly attend three days or feasts to be appointed by the same magistrates, provisors, bursars and chaplains, from the first to the second vespers included, and for all the said days, when they shall do so, they shall graciously remit 100 days of the penances imposed upon them in the Lord, that it may henceforth always remain so in the future.

But the content of the above-mentioned breve is as follows:

Alexander Pabst, the VI.

Beloved Son, greetings and apostolic blessings! We gladly comply with your sincere request, in which especially the relics of the saints are honored, and, as much as we are able with God, we gladly accept them in grace. Since we have appointed you as a legate de latere nostro (from our side) to Germany and other countries bordering it, and are willingly inclined to everything by which you can show mercy to the believers in Christ, as well as to the churches and holy places: Then we give you that you accept all of the holy relics, which are in and out of the city somewhere, from those, who want to give you something mildly of it, joyfully and lead on to all places, and to the churches and other holy places, or also princes and other Christ-believers of both sexes, who you will recognize as devout and ready for the same preservation, freely and without hindrance, so that no prohibition (whether it has already happened in ban and in provincial and synodal conciliation, also apostolic, against it), nor any statute and ordinance, or what can otherwise be contrary to it, hinder you, thereby from apostolic power complete power. Given in Rome at St. Peter's under the Fisherman's Ring, October 27, 1500, in the 9th year of our Papacy.

To our beloved son Raymund, of the title of St. Mary Novice, Cardinal > Priest of Gurk, our and the Apostolic See's Legate.

In witness whereof we have caused the present letters to be executed and confirmed with the affixing of our seal. Given Erfurt, of the Mainz district, Anno der Menschwerdung Christi 1502 den 5. Novembris, des Pabstthums unseres aller holigsten in Christo Vaters und Herrn Alexandri, durch divine Vorsehung gemeldten Pabst, im 11. Jahr.

35. a letter from the Cardinal of Gurk to the Mayor of Leipzig, Wolfgang Peilike, the

Letter of indulgence issued January 10, 1502.

From the "innocent news," 1706, p. 299.

Translated into German.

Raymundus, by the divine mercy of the Holy Roman Church sanctae Mariae novae Cardinalpresbyter, Bishop of Gurk, of the Holy Apostolic See Protonotarius and of our most holy Lord Pabst Referendarius domesticus, to Germany and all and each of its provinces, cities, lands and lands in Germany, which belong to the Holy Roman Empire, and the Churfürsten, Herzogen, Fürsten, Count and Baron, wherever they may be, as well as to the Danish, Swedish, Norwegian, Livonian, Prussian and Russian kingdoms, islands, provinces and other surrounding dominions, countries and lands, Oerter, Legatus de Latere, Apostolic Orator, Nuncius and Commissarius, to all and everyone who will read or hear of this letter, salvation in the Lord and Savior! We declare and know that the Most Holy Father in Christ and our Lord, Mr. Alexander, present Pope, has granted to all and every believer in Christ of both sexes manifold indulgences, pardons and benefits, which should be offered either by us or by our commissaries, also in such cases which the Apostolic See has reserved for itself either in general or especially, and which concern the hour of death, so that we may give them the most perfect forgiveness of all our sins, eternal blessedness and the Kingdom of Heaven. Our most holy Lord has also granted grace by His own motion, so that their parents, children and whole family may also be granted such indulgences, pardons and benefits and all spiritual goods. And lest there should be any doubt about the above, our most holy Lord has willed that our present letter be given as much credence as if it had been issued under his leaden bull; not less that the same should in no way be included among all general and special revocations and annulments which might go forth on account of such pardons and benefits. And because the devout and faithful in Christ, Wolfgang Peilike together with his wife, to the service of God, the Catholic religion and

168 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 1. section, no. 35 f. W. xv, 20S-207. 169

We are also very humbly concerned, out of fear of purgatory and hell, that we may grant them and their family grace so that they may not burn and suffer torment in limbo for a long time: We hereby grant, give and bestow upon them and their entire family, by virtue of the apostolic power vested in us, that they may enjoy and enjoy the said pardons, indulgences and benefits. To certify this, we have executed this letter and have affixed our seal to it. Given in Leipzig, in the year of the Lord 1502, the 10th of January, of the papal dignity of our most holy in Christ Father and Lord, Mr. Pabst Alexandri, by divine providence of the sixth, in the eleventh year.

The letter of indulgence granted by this Cardinal of Gurk to the Church of the Holy Cross in Dresden. 1502.

From the "innocent news" 1714, p. 909.

Translated into German..,

Raymund, 1) by divine mercy of the Holy Roman and the New Holy Mary Church Priest-Cardinal of Gurk, of the Apostolic See Legatus a Latere to all German

The Holy Roman Empire, Denmark, Sweden, Norway, Friesland, Prussia, and to all and every province, city, country, and region thereof, even those in Germany itself under the Holy Roman Empire, and bordering on the same, wishes to all and every believer in Christ, to whom the present letter will come to view, constant salvation in the Lord! The miraculous sign of the holy cross, which will be in heaven when the Lord comes to judgment, and by which he who died on the wood will himself save the

1. "Raymund" put by us instead of "Johann" in the old edition, because the titles prove that it is the same person as in the previous documents. The name "Johann" will probably have come here from the following confirmation letter of the bishop "Johann von Meißen".

The story of the cross that redeems the world, as well as the story of the disciples, remind us that on the sea of this world, when the storm arises, we must take refuge in the sign of the cross. Because the salvation of the world depends on it, we consider this sign worthy of devout contemplation and deepest attention; indeed, we consider ourselves bound to venerate with praiseworthy pardons of sins and to bestow indulgences on those who are adorned with the name of this holy and wondrous cross. We therefore wish that the Holy Cross Church of the city of Dresden, in the Meissen region, be given due honor, be honored by the faithful of Christ at all times, be properly rebuilt together with its buildings, be preserved and protected, as well as be properly provided with books, chalices, candlesticks, and other ornaments necessary for the service, and also that the service be increased in it. And so that the faithful of Christ may the more readily assemble there for the sake of worship, and the more willingly lend a helping hand for its erection, preservation and protection, support and other aforementioned things, so that they may thereby more abundantly enjoy the gift of heavenly grace there: We have been moved in this matter by the request of our fathers (vitricorum) of the said Church, beloved in Christ, trusting in the mercy of Almighty God and in the will of His blessed Apostles Peter and Paul, to give to all truly penitent and confessing believers in Christ of both sexes, who are in the said Church all and every day, namely, the exaltation and invention of the Holy Cross, the conception and proclamation of the Blessed Virgin Mary, and the dedication feast of the same church, have met annually in congregation from the first evening until the next inclusive, and have made a helpful contribution to the aforementioned, for all and each of the aforementioned feast days for one hundred days; Who will devoutly and reverently attend the procession on the sixth holy feast day, when the venerable is carried, for all and each of the aforesaid days, having done so, for 600 days, remit to the Lord the penalties imposed upon them, both now and in all times hereafter continuing. To assure this, we have issued the present letter and affirmed it with the affixing of our seal. Given at Magdeburg in the year of the Incarnation of the Lord 1502, the 8th of February, in the 11th year of the most holy Pope, in Christ the Father, and of our Lord Alexander, by the grace of God the VI.

170 Cap. 1: On the papal indulgences. W. xv, 207-209. 171

As an aside.

And we John, by the grace of God and the Apostolic See, Bishop of Meissen, have deemed it good to accept this letter with its entire contents, because it does not seem to be suspect or altered in any way, and to consider it valid; we also accept it, approve it, consider it acceptable, and introduce it into our territory and into the place indicated in it. And we nevertheless give to all our truly penitent, confessing and contrite believers, who have shown themselves in accordance with the foregoing, as often as they have done so, out of mercy 40 days' indulgence on account of the penalties imposed upon them, both now and in the time to come. Given and done at Stolpen, in the year 1503, the 11th of April, with the seal of our court attached for multiple authentication.

37. two other letters of indulgence from Raymundus, detached from him by Daniel von Buren and Heinrich Grashof. 1502.

From the "innocent news" 1713, p. 1045 and 1716, p. 187.

So the first one is German:

Raymundus, out of divine mercy tituli sanctae Mariae novas of the Holy Roman Church Cardinal Presbyter of Gurk, of the Apostolic See Legatus a latere in all Germany, in Denmark, 1) Sweden, Norway, Friesland, Prussia, also all and every province, city, country, and other countries also subject to the Holy Roman Empire in Germany itself and bordering the same: To all and every one to whom the present letter comes to view, salvation in the Lord! To know and to know that the Most Holy Father in Christ, and our Lord, Mr. Alexander VI, by the Grace of God Pope, has permitted all and every believer in Christ of both sexes, who for the protection of the Orthodox faith against the Turks, as enemies of this faith, lend a helping hand according to our decree, that they may apply for public indulgences, also this and that indulgence, as well as graces and benefits, which the faithful of Christ themselves may receive by attending the churches,

1. In the old edition: "in der Wallachey". Here again, vauiu will probably be read instead of vaeia, compare Col. 162.

by us or our deputized commissioners, just as if they had visited the main churches of the city at the time of the jubilee year, as the apostolic letters issued about it moreover state, can choose a skilled confessor, be he a secular priest or a religious priest, who, once in their lives, may grant them complete pardon for any and all sins, transgressions, crimes and misdeeds, including those which the apostolic see reserves for itself in general or in particular, with the exception of those contained in the letters which are customarily read on the day of Cena Domini; But of other sins, which this same See has not reserved to itself, it may absolve them during their life, as often as they wish, and at the hour of death, as often as one is in doubt about their death, even if they should then arise again, it may grant complete forgiveness of all their sins. Our most holy Father has also, of his own accord, granted indulgence, so that all and every such believer in Christ, together with their deceased parents and benefactors, who have departed from the world with love, may eternally partake of all petitions, intercessions of the saints, mass, alms, prayers, disciplines and other spiritual goods, which are and may be done in the whole holy contending Church of Christ and all the members thereof. And so that no one may be in doubt about the above, our most holy Lord has willed that the present letter be accorded the same faith that would be accorded to it if it were issued under a leaden bull. Not less, that the same should not be included among all and any general and special revocations and annulments which might go out because of such pardons and approvals. 2) And because the devout in Christ would have the same faith as it would have if it had been issued under a bull of lead. And because the devout in Christ, Daniel von Büren, with his wife Beeke, contributed to the same faith good help and defense, according to the will of the pope and our decree, as we prove by the present letter, which we handed to him to testify this, from their fortune; therefore we, from the apostolic power granted to us, allow and grant him by the present that he may and can use and enjoy reported pardons and indulgences. Given under our seal prescribed for this purpose, on the Saturday of the month of June, the 25th, in the year of our Lord 1502.

2. "Not" inserted by us. Compare Col. 161.

172 Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, no. 37 ff. W. xv, 209-212. 173

Formula of absolution to be used in life as often as necessary.

He has mercy on you 2c. May our Lord Jesus Christ absolve you through the merit of his suffering. By virtue thereof, and of my apostolic authority committed unto me, and well communicated unto thee, I absolve thee from all thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

Form of absolution and total remission, once in life and at the hour of death.

He has mercy on you 2c. Our Lord Jesus Christ absolve you through the merit of his suffering; and I, by virtue of this, and the apostolic authority given to me in this piece and communicated to you, absolve you, first, from all banishment, great or small, if you are under it. Then from all your sins, which you repent of, confess, and of which you no longer remember, granting you complete forgiveness of all your sins, remitting to you the penalties of purgatory, as far as the keys of the Holy Mother, the Church, extend. In the name of the Father, the Son and the Holy Spirit. Amen.

The other one to Heinrich Grashof and his wife Margaretha, dated 8 Mart, 1502, agrees in everything with the previous one.

38 A letter of freedom for Duke George's court chaplain, from the same. 1502.

From the "innocent news" 1713, p. 368.

Translated into German.

Raymundus, by the mercy of God of the Holy Roman Church, title of Sanctae Mariae novae Cardinalpresbpter of Gurk, Legatus a latere of the Apostolic See in the whole of Germany, through Denmark, Sweden, Norway, Friesland, Prussia, also all and each of the same provinces, cities, countries and lands, also those which are subject to and border the Holy Roman Empire in Germany itself: To Balthasari Thomel, beloved of us in Christ, presbytero Capellano of the Highborn Prince George, Duke of Saxony, Capellan of the Meissen Diocese, salvation in the Lord! The sincere devotion which we owe to the Roman Church

If you consider us good witnesses, we are not unworthy to be at your beck and call. Therefore, because we are inclined to your most humble request, it may happen that you may choose a skilled priest, be he a secular priest or a religious priest, as your confessor, who, during your life, in the cases which the papal see reserves for itself, with the exception of those contained in the bull coenae domini, will give you complete confession only once in your life and at the hour of death, but in other cases, which this same See does not reserve to itself, as often as it may be necessary, after diligently hearing confession, to grant you due absolution for what you have committed and for your crimes, and to impose upon you a salutary penitence, and all your vows, the vow across the sea, likewise to the churches of the blessed apostles Peter and Paul in Rome, and to St. James in Compostell. Jacob to Compostell, as well as to transform the vow of chastity and the monastic vow into other good works. And that you are allowed to keep a altar with due reverence and honor, on which you can say mass and other divine services in your and your trusted companions' presence, or have them said, in places that are suitable for this action and where it is honorable, but without prejudice to a foreign right, and if the nature of the business requires it according to the occasion. In addition, by virtue of the legation which we have brought upon us in this matter, we grant you, by virtue of this letter, a special dispensation that during Lent and other times in which dairy foods are forbidden, you may help yourself to butter, cheese, and other dairy foods, and eat the same, without causing yourself any scruple of conscience, together with your trusted household members and those who are present at your table to dine. To certify this, we have ordered the present letter to be executed and affirmed with our seal. Given at Magdeburg, in the year of the Incarnation of the Lord 1502, February 8, in the eleventh year of the Pontificate of the Most Holy Father and Lord in Christ, our Lord Alexandri, by the Grace of God Pope.

39. of the most reverend in GOD Father and Lord, Lord Raymundi, of the Holy Roman Church of the title of S. Mariae novae Priest, Cardinal of Gurk and Legate 2c. Orders and Pa-

174 Cap. 1. of the papal indulgences. W. xv, 212-211. 175

The first part of the book is a series of documents that have been distributed and made known to the poor and other believers in Christ who want to earn the Most Holy Jubilee. 1502.

From Kapp's "Nachlese nützlicher Reformationurkunden," Theil IV, p. 372. This writing is printed at Erfurt in 1502 under the title: Reverend, in Oüristo putris et dolnini, domini Ruvmuridi etc., nmndutu et deelurutiones, in tuvorein xuuperuni uliorum^ue Oüristi üdeliurn, saeratissilnuln jubileurn xrornereri volentium, novissirne editue et deelurutue.

Translated into German.

Raymundus, by the grace of God of the Holy Roman Church, of the title of S. Mariae novae Cardinal of Gurk, to all Germany, Denmark, Sweden, Norway, Friesland, Prussia, and all the countries, cities and towns subject to the Holy Roman Empire in Germany itself and bordering thereon, delegate legate a latere of the Apostolic See, to all and everyone who will read the present letter, everlasting salvation in the Lord! We hereby announce that the Most Holy in God the Father and our Lord, Mr. Alexander, by Divine Providence Pope, the VI, before Anno 1500, in the beginning of the month of September, as soon as their holiness and the holy college heard, not without tears and heartfelt pain, that Modon, 1) Coronna and many large and small cities of the Christians were conquered by the arch-enemies of the Christian religion, and miserably executed and destroyed, many thousands of men murdered, the women tempted with fornication or killed, or with nursing children, maids and virgins, unfortunately genothzüchtigt, captive led away, and that therefore, if not soon help would happen, to fear that not the perjured and shameful mad dogs, the Turks, sworn and cruel enemies of the Christian name and of our holy right faith (if they saw that the Catholic kings, princes and potentates were divided among themselves, seeking only their own self-interest, but the common good of our faith and of all Christendom), their own honor and duty to God and said our faith, out of forgetfulness of their high dignity, for nothing), finally inflicted more and incurable harm on Christians, as they have already done in previous years to various countries and places in Germany, Hungary, Poland, Croatia and other neighboring places.

1. In the old edition: Modra. - "Coronna" is Koron.

The people of the Holy Roman Empire have not refrained from inflicting, have not refrained from inflicting in the present year, and unfortunately! still do not fail to inflict daily, to the greatest insult of the Divine Majesty and Her Holiness, and of the Holy Apostolic See, of the Emperor, of the entire Empire, and of all Catholic kings and princes and other believers in Christ, disgrace, dishonor, and harm.

And their holiness further considered, since they delegated us as their legate to this highly famous German nation, and various other cardinals to other kingdoms and countries, in the month of October, now two years ago:

That at that time the end of the Jubilee proclaimed in the city would be at the door, and that the Christian believers of different nations during the said Jubilee year, both because of the dangerous roads, as well as because of poverty, old age and war unrest, and also for other various reasons, could not easily come to the city of Rome to acquire this holy Jubilee (indulgence), and could not visit the designated churches in person. And their holinesses have nevertheless agreed with God to launch a great campaign against those perjured and shameful Turks (by uniting the princes of Christendom with their holinesses), and not to expect their invasion, but rather to hinder and advance such invasion with all their might, without sparing temporal goods or the Church, yes, not even their person, and to risk their blood with the above-mentioned princes, if necessity requires it, as their Holiness has solemnly pledged to God in the Consistorio, in our presence; and thereby also to win over the souls of the believers in Christ, who for the above-mentioned reasons do not deserve the announced Jubilee or cannot come to the city, to God, which is the most noble cause of the granting and announcement of the announced Jubilee.

Therefore, with the advice and consent of the most reverend of our lords, the Holy Roman Church Cardinals, you have decreed us a legate a latere to the whole of Germany, Denmark, Norway, and other aforementioned countries, first of all to make peace, if possible, among all princes as well as all other persons belonging to our legation who disagree among themselves; then also to proclaim or cause to be proclaimed the aforesaid most holy indulgence, together with other pardons and liberties of the Jubilee and the Jubilee itself. Likewise, the Roman and Danish kings, the highborn lords, princes and other sovereigns, and all the people of the empire.

176Vom Ursprung u. Fortgang d. päbstl. Indulgences. 1. section, no. 39. w. xv, 214-2,6. 177

and other countries in our charge to take up arms against these same perjured and shameful Turks, enemies of the name of Christ, and to bring the said people to direct and invest some of the fortune given to them by God for the above-mentioned campaign against the reported Turks and for the salvation of their souls, as well as for the defense of the true faith.

Although we have had the most holy jubilee and other pardons and liberties announced in various cities, countries and places of Germany and Denmark, according to the letter and content of the letters given to us about them: Nevertheless, considering that many believers in Christ of both sexes, some because of the harvest of grain, grape harvest and other fruits, have had to do with it; some also because of the remoteness of the cities and places where the indulgences have been posted or proclaimed; partly also because of the plague, which prevails almost everywhere in large cities, where the Jubilee was scheduled (especially on the Rhine and in many other cities of Germany), the Jubilee could not well have acquired and enjoyed; others, however, due to the instigation of the enemy of the human race, may not have asked much to acquire such a Jubilee:

And that also, since the winter is at the door, since because of rough weather, danger and inconvenience of the way, frequent rain and snow, so everything is by the winter, reported Christian believers, who have not been part of the jubilee festival itself, also for the acquisition of the same without great harm to their persons, goods and households, can not well have gone away from their houses and villages in which they live.

And therefore, for the salvation of the souls of the faithful in Christ, and to save them from much trouble, expense and danger, it has seemed much more salutary and better to us that the little that the poor of means might want to spend, if they were to travel for the acquisition of the said jubilee from such villages and towns that are far away from the cities in which the jubilee is or will be, The poor, who have nothing, should not be able to pay for the jubilee, and that the poor, who have nothing, should not be able to pay for the jubilee, and that the poor, who have nothing, should not be able to pay for the jubilee, should not be able to pay for the jubilee, and that the poor, who have nothing, should not be able to pay for the jubilee, and that the poor, who have nothing, should not be able to pay for the jubilee. And that the poor, who have nothing, are also the more likely to participate in the reported jubilee, with whom one has to bear more pity than with the rich:

We hereby declare and wish that henceforth, due to the suspicion of the plague and obange

We have been moved and urged, in addition to the above-mentioned causes, to have the jubilee festival established in the above manner in small towns and large villages (hamlets), so that all subjects of our Legation may acquire such grace as they would otherwise acquire, if they, after having heard of our will and decree, do not commit any evil against it and prevent themselves. But we have been especially moved and urged, apart from the above-mentioned causes, to establish and have established the Feast of Jubilee in the above manner in small towns and large villages, because we read that Christ (whose deeds are our doctrine), when he was in this world and preached his law, did not so much preach his law in Jerusalem and large towns in Judea, as also in small towns and castles (villages), as Luc. 8, as he went about cities and towns; in which places it is thought that Christ won more of the people than in Jerusalem and large cities, in his measure, and that because of the envy and blasphemy of the chief priests and Pharisees and other rulers of the Jews in Jerusalem and other large cities, who feared that Christ's preaching and deeds and miracles that he did would weaken their prestige; Therefore they misinterpreted all the speeches and deeds of Christ, saying that he cast out devils in Beelzebub, the chief of the devils, according to Jn. 8, and in another place: Do we not say rightly that thou art a Samaritan, and hast the devil? (ib.) As we know that in the same way many things have been said against the pope, us and our commissaries, at the proclamation of the jubilee, to the destruction of the souls of those who spoke such things, and especially in some large cities, by instigating the devil, because they were afraid, because they feared that the proclamation of the Jubilee would cause them harm and damage to their authority and reputation, looking more to their own benefit and purse than to the salvation of souls, and were not afraid to fall under the ban contained in the apostolic bulls by such unjust interpretations, which prevented many from obtaining the Jubilee grace. Yes, which is even worse, some even wanted the Jubilee to end before the proper time, perhaps out of fear that the people (for what cause is not known, except an evil one; since said Jubilee can bring nothing but salvation, and consequently also to those who look more to divine than temporal benefits) might want to do something for the protection of faith and salvation.

178 Cap. 1. of the papal indulgences. W. xv, 216-21." 179

give more of its temporal goods than it would have given if it had granted longer.

And because of the lack of proper announcement, and negligence of otherwise good commissioners, who are not experienced enough in this matter (although we think we have appointed only the most worthy prelates, doctors and other honest men), and also because of the fear of the plague and the need of the people, who then do not have much before the harvest of grain, wine and other fruits, many have not been able to obtain the said jubilee in the places where it was laid and ended before the time: We consider the salvation of souls to be of benefit, especially of those who at that time had not yet harvested grain, wine or other fruits, and because they do not want to be counted among the poor out of shame, have now refrained from acquiring the jubilee, hoping that after such a harvest they would be more able to acquire the said jubilee, as they are now without two. So that such would not be deprived of the so great spiritual treasure, which we have worked out for free for the highly famous German nation, which helped us unworthily to the Cardinais dignity, and for all other subjects of our legation, in such a way that no money, which is given or may be obtained for such a jubilee, outside Germany (unless a crusade and real war against these perjured Turks takes place, which we have desired and urged from our youth, and always strive for and still strive for, as God, the highly praised Lord, who knows that we do not lie, is witness to us; in which case the said money will be given and distributed to the brave and sturdy soldiers and other fighters who want to fight for the faith against the most perjurious and shameful Turks, and also, without doubt, more will be given by many godly persons of both spiritual and secular standing of this godly and powerful German nation): Which so high grace of the most holy jubilee, which we, as said, have obtained in vain, and which her holiness, our Lord, has bestowed, as far as is known, has not yet happened to any other people than the Hungarian nation, in view of its constant wars against the faithless Turks and the whole clergy of the highly famous German nation, through us in particular: Since we also had a sacred commission from the pope to distribute tithes throughout Germany, as has been done in all the kingdoms and countries of all Christendom, and since they have been levied and freely enjoyed without any objection; nevertheless, by God's grace, we have been able to

We have succeeded, by letters and messengers, in persuading our most holy Lord that His Holiness would have been satisfied not to write out the tithes in Germany, in view of our representation, by letters and messengers, that the money received from the Jubilee would be quite enough to raise a mighty army against the said cruel Turks; As they would have been, if we had been able to visit all the places of our legation, as we hoped, and would have visited them, if we had not been prevented from doing so by important tragedies, and if those who belong to the clergy as well as to the world had not wanted to support us in the proclamation of the holy jubilee.

So it seems necessary to us (I say) that the jubilee should again be instituted and proclaimed without much ado and ceremonies (except on feast days), even with or without the erection of the cross, at least in large cities, where the said jubilee has been suspended and ended before the end of the harvests and grape harvests against our council, which we mean by this nothing but the glory of God and the Holy See, and the salvation of souls, and the campaign against the bloodhounds, the Turks. For to such and no other end we have been sent by our most holy Lord and the holy college to the famous German nation as a legate, and have accepted such a legation for this purpose, and not for the sake of gain, as will become more and more apparent in the near future.

And since the end of the said jubilee, which we are charged with in the said Germany and other countries of our legation, is approaching, as is known, and we nevertheless wish that the believers in Christ of both sexes under our legation, who have not yet acquired it, or if they have acquired it, have fallen again through human infirmity or incitement of the enemy of the human race and its servants, may acquire and obtain it, and not be deprived of such spiritual treasure of salvation: We hereby declare and command, by virtue of the apostolic authority which we administer in these regions, that henceforth the Jubilee shall be established and proclaimed at the future Advent, or even earlier, without ceremonies (except on feast days), also with or without the erection of the cross, at the discretion of our commissaries, at least in the large cities in which the said Jubilee has been suspended before the harvest and grape harvest, as aforesaid. And that this jubilee, to save trouble and expense and for the greater convenience of the Christian people, is to be celebrated in the cities where the harvest and grape harvest have been abolished.

180 From the Origin and Progress of Papal Indulgences. Indulgences. Section 1, No. 39, W. xv, 219-222. 181

The faithful, by our in Christ beloved commissioners, the archpriests and deans in the countryside, in which district of our legation they are staying, where the indulgences proclaimed before did not take place, are to be established and proclaimed, namely in the large and small towns, also in large villages and parish churches, where, as said above, there is a number of about 500 communicants, as such commissaries find it good to do, and to proclaim such grace and liberty there, and to appoint other blameless and conscientious people in their stead in their districts and borders, and to execute all that the apostolic letters entail, hereby giving power until the future feast of the Nativity of our Lord JEsu Christ, excluded.

And lest, at the instigation of the devil and his instruments, who with grumbling and blasphemy seek only gladly to hinder the salvation of souls and the work of proclaiming this most holy jubilee, thereby probably hundreds and hundreds of thousands of souls in Germany, who before were on the way and in danger of eternal damnation, should have been brought back on the way to blessedness, as the commissars, preachers and confessors know, who had to work at this Jubilee, know, so that if the prelates and princes, as zealots for the faith and salvation of the souls of the people entrusted to them, knew and understood what spiritual fruit the indulgence of the Jubilee created, they would drive much more to it, and help so that there would be no one in their districts and dominions who would not acquire the Jubilee grace, where there was some possibility; which may well be, if these patents of ours are duly announced and posted.

Lest it be said that we have omitted these commands and patents, which are more apostolic than ours, not for the salvation of souls, but for gain (which is remote); because the Supreme Pontiff, as a most godly and benevolent Lord, to whom the care of all the souls of the whole world is incumbent as a general shepherd, and we seek nothing but primarily the salvation of souls, but not remote profit in our legation; to the extent that such blasphemers are not afraid to stone us over the good work and to interpret the good evil, thus falling into the wrath and curse of Almighty God:

Thus we order and will, and make known by these letters, besides the curses and high penalties contained in the apostolic bulls of this Jubilee, that of the whole third part assigned to us for many causes, after deducting

of the proclamation costs in said places, half to the construction of the churches of each place in which the jubilee is proclaimed and the money paid in cash, and the same jubilee is over, and the third part has also been delivered or will be delivered into our commissaries' hands before the jubilee is proclaimed again in said places. Since then, we have not been able to hand over anything from the funds received in the said places for the said construction of the churches for various reasons, especially because for 24 months we have had great expenses, partly in legation matters, partly in the proclamation of the jubilee, with our commissioners, messengers and printers; of which funds it is the will of the pope, emperor and said most considerable council that account be taken of them as well as of the two other thirds. Therefore, those who seek or complain about the funds of the Jubilee in any other way than stated in the Bull, may note that no one can demand or take anything from said funds, under penalty of banishment, as contained in the Bull of said Jubilee. However, we are not prevented from giving it away, and from honestly rewarding the effort and assistance we have received in or because of the proclamation of this jubilee. The other two thirds, however, which will be left in the places where the jubilee has been proclaimed or will be proclaimed, after the end of the said jubilee, which shall last until Christmas, excluded, may be combined with the other two thirds of the jubilee money, which has already been received and paid, in the said places where the jubilee has ended. In other small places, however, where there are not more than 1000 communicants, and the said jubilee has not yet been instituted and proclaimed, we are satisfied that, after deduction of the costs incurred and still to be incurred in the said places on proclamation of the jubilee from the total sum of the jubilee and confession money, half of the third part of all the said both jubilee and confession money shall be applied to the building of the churches of the reported places; But the other half of the said third part shall be delivered into the hands of our commissaries, to defray other great and various expenses of our legation. For it is written that Christ and the apostles, when they preached the law, took the necessities of life and had bags. Although the most praised God is our witness, that if we could get what we need for the proclamation of the Jubilee from somewhere else, we would not spend a penny for it.

182 Cap. 1: Papal indulgences. W. xv, 222-221. 183

The costs incurred for this purpose, so that it will not be said to us even at the last judgment: Truly, I say to you, you have your reward! as is to be feared that it will be said to those who, in proclaiming this most holy Jubilee, serve primarily for the sake of profit, but not out of zeal for the blessedness of souls and the protection of our pure faith. However, in those places where the Jubilee has not yet been arranged, where there are more than 1000 communicants, the third part, both of the Jubilee and of the confessional fees, shall be taken for the expenses incurred here and there, as it has been taken in other places, according to the settlement made between the kingdom and us. In the larger places, however, we want the third part to be levied as well, after deduction of the costs, in the same way as above in the places where the Jubilee is now being proclaimed. As it is now proclaimed in the cities of Cologne, Liège, Mastricht (Trajectum), Münster and Speyer, also in this great city of Erfurt and many other places where it is to last until Christmas. As we then wish and command that it last until this time, for the salvation of souls, so that everyone may better prepare himself for the acceptance of God's grace and celebrate the aforementioned Christmas as befits, and St. Ambrose exhorts in a sermon on Advent, where he says;

We exhort you to do more almsgiving these days, to come to church more diligently, and to make confession of your sins in the purest manner, so that when the day of Christmas comes, you may celebrate it wholesomely. And the same thing Ambrose says in one of his sermons on Advent: "So then we must be pure in holiness, clean in discipline, and right in respectability, so that when we see the approach of the feast day, we may walk all the more properly. For if the women, when they celebrate any feast, are wont to wash out their garments, why should we not rather, when we want to celebrate the birthday of the Lord, wash out the stains of our souls with tears? Therefore, dear brethren, since Christmas is at hand, let us cleanse our consciences of all uncleanness, and cleanse ourselves not with costly garments, but with works. For fine garments may cover the limbs, but they do not adorn the conscience; though it is a greater shame to walk clean in the limbs, yet to walk stained in the senses. Therefore let us first remember the adornment of the inner man, that the outward garment may then also be in order; wash away the spiritual stains, that then the

earthly clothes look beautiful. But it is of no use to be resplendent with clothes if one stinks of vices; for where the conscience is dark, the whole body is dark. And especially because it is to be feared that such a spiritual treasure, which is given to all believers in Christ throughout, will not be found in people's lives, especially in those who still exist, when the year of jubilee is over in the city, as it is wont to be, and not elsewhere: It is believed that there will be little or no one, at least of those who come to their years, since human nature is capable of reason and wrong, who will not need this so great treasure or most holy Jubilee, and the liberties contained in its bull, namely 1. either of the quite complete forgiveness of the sins which they have committed, and about which the Christian faithful have been absolved by their prelates and pastors, who have indeed power to absolve from such cases as are due to them by right, but not from those which are reserved to the Holy See, nor have a quite complete thorough (plenariam) power to forgive sin, which God alone has conferred and reserved to the pope, or to the cardinals deputized by their holiness, who are legati a latere; or there have 2. also reported believers in Christ on the said jubilee, at least some of them, need dispensations from all kinds of irregularities, disgraces, stains or crimes, which are reserved to the apostolic see, and change of all kinds of vows, although great ones, over which dispensations and other reported things the pope alone, or those delegated by their holiness, has power; As the same power to dispense and change, and to do all things aforesaid, is given to us first, and afterwards also to the commissaries lawfully appointed or to be appointed by us or ours, and to all confessors, by virtue of the Jubilee.

It is also to be noted that, in order to acquire the same freedoms and plenary indulgences, there are few among our legation who would have gone to the city of Rome; either the danger of the way, or poverty, or old age, and many other obstacles kept them away. Therefore, blessed are those who, with heartfelt repentance, have sent or will send themselves in the future to acquire such indulgences, liberties and pardons. And blessed are those who, being hardened and having forgotten their salvation, do not want to acquire said indulgences and liberties, and who wish that after their death they may not be told that they are not to be pardoned.

184Vom Ursprung u. Fortgang d. päbstl. Indulgences. 1. section, no. 39. w. xv, 224-227. 185

I will tell you what was said to the rich man as he lay in torment.

In view of this, and in order to show that these patents of ours, or rather of the apostles, are primarily for nothing other than the salvation of the rich and poor, and not for profit: We declare by the present that those who have hitherto obtained indulgences and jubilee pardons, and have brought in the taxation ordered by us and by the Holy Roman Empire, to the box of oters where the jubilee feast is situated, or will still bring in during the said jubilee feast, if they have fallen again from human weakness or otherwise, or should fall in the future; That (I say) such may and shall receive anew full pardon and other liberties contained in the bull of said jubilee (that also the confessional shall be omitted, if they have not had it), without giving a new appraisement thereof; if only, in virtue of the jubilee, they shall confess anew in the places where said jubilee shall be appointed, and visit the churches or altars ordained or to be ordained for that purpose, and perform the penances imposed by their confessors. And this is primarily for the benefit of the poor; for the rich, and those who have an abundance of money, we do not want to close our hands when they want to pay new money for the purchase of new debts and sins, but rather we praise their good conscience and their prudent spending in the goods given to them by God; whether, when these fall again and want to purchase the jubilee anew, we could cheaply impose new taxes on them. However, it is not our opinion that they should give anything but what they voluntarily want to pay and give to the treasury, since all other freedoms for the poor, which we have already announced long ago, remain in their force and validity.

And because, as we have heard, there are some among our legation who have unknowingly married in the fourth degree equally, or in the third and fourth degrees unequally, and yet, according to the bull and our patents, have acquired the jubilee for the benefit of those poor, and others will still acquire it; and because of the guilt charged upon them by marriage in such forbidden degrees, have now obtained, and others will still obtain, by virtue of such jubilee grace, that they may be absolved in the divine court, but on account of poverty have not yet been able to obtain the letters of freedom in the temporal court, nor can they now do so: We, therefore, for the sake of the poverty and salvation of those who have so ignorantly married and obtained such a jubilee, do hereby

or in the future would like to acquire others, to advise and help; As their Holiness also desires such things more than we, hereby have commanded and commanded all our Commissaries and Sub-Commissaries, whom we have ordered and placed throughout all Germany, by virtue of this, that they shall give all and every name and surname of such poor persons, who before the date of the present of our letters, have married in the fourth equal, or in the third and fourth unequal degrees of blood friendship or affinity, unknowingly, or in the third and fourth unequal degrees of blood friendship or affinity unknowingly married, and yet have acquired the jubilee as stated above, and thus have allowed themselves to be absolved in the divine court (or their consciences), although an obviously recognizable obstacle would be if they are only real poor; that they send them (I say) at our expense from those of whom they can have knowledge; to whom we then promise to make out their dispensations for God's sake free of charge, and to send them back again at our expense, so that we may also enjoy the messenger to us out of our purse. As we then forbid our commissaries and sub-commissaries, under penalty of excommunication and deprivation of their benefits and salaries, to which those who act contrary thereto shall by deed be liable, without being able to be released therefrom other than by us or the Roman Pontiff, in the strongest possible terms, that in the above-mentioned case they shall be deprived of the said poor, who have married in this way, neither to solicit, demand, extort, or take the slightest thing, either outright or covertly, under any pretense whatsoever, from the said poor, who have married in this way, for the message (or report) to be sent to us, or otherwise, or that anyone should dare to do anything contrary to this, whatever he may pretend to do against it. But that also said poor, who have need of such dispensations in the temporal or external court because of marriage in the third and fourth forbidden degrees, shall pay something of an ecclesiastical tax for the preservation of such dispensations in the external court: We will and order that for every dispensation to be obtained as aforesaid, every subject of the realm and pauper who has need of the same shall be required to pray a prayer to God to be expressly ordered by our commissaries and sub-commissaries, or even the pauper confessors, for the happy prosperity of the Supreme Pontiff and the Holy Roman Church, the Emperor, all princes and prelates, all nobles, and for good harmony of the whole people of the Empire, that God may incline the heart of said Pope, Emperor, said princes, prelates, nobles and the whole people of the Empire to this His move against said perjured Turks. Hereafter

186 Cap. 1. of the papal indulgences. W. xv, 227-229. 187

The said poor shall pray, according to the above, that God will grant us the grace to contribute much to the preservation of the harmony of the Emperor, the above-mentioned princes, nobles and the people of the Roman Empire, in order to bravely undertake the aforementioned campaign against the faithless Turks.

And that the said poor may be the more willing to make such prayers to God for the said pope, emperor and other princes and prelates, and the whole German people: so we give them, as often as they do it during our legation, and all other believers in Christ of our legation, 100 days of indulgence for each day.

But because some might doubt whether even our commissioners appointed by us, or further appointed by them, or those yet to be appointed, can or may proclaim such our letters, and all that is and is contained therein, without new commission: We, who wish to dispel such doubts, order and decree, and by virtue of this make known, that all and every commissioner, lower commissioner, and archpriest, dean and governor of the parish churches, or their administrators, who have been appointed by us for the proclamation of the holy Jubilee Indulgence up to now, and who are still to be appointed, are to be sent through the whole of Germany, Denmark and other countries which have been ordered to us, Denmark and other countries commanded by us, can and may make known the above-mentioned our letters and patents, and all that is contained and named therein, and have them proclaimed by others, without any further commission to be granted by us for this purpose, in all and in all parts, as if everything were mentioned word for word in their powers of attorney concerning the said patents. And because it would be difficult to get our present letters to all places, we want and command by aforesaid power that the copies, or also printed copies, with the signature of a public notary, be given complete credence everywhere in all and through all things as if present principal letters had been produced and shown. We also want and command our commissioners and the deputies or those to be deputized by them, and the preachers, to make known and have made known from the pulpit everything contained in the present order.

We also desire that the archpriests and deans in the countryside, and the pastors, vice-pastors, and other preachers of the divine word have a confessional from our commissaries for the proclamation of the said command: which, if they have had such because of the trouble taken for the proclamation of the holy feast of jubilee

we want them to have one in turn for one of their friends, whom they may appoint.

Likewise, so that all the faithful of Christ may take the more diligent heed of the promulgation of this mandate of ours, we give 100 days' indulgence to all the aforesaid faithful of Christ of both sexes who shall present themselves at such promulgation of the said mandate, as we also give to those who shall promulgate it. In witness whereof, and for the authentication of the foregoing, we have executed our present letters thereto, and have caused the same to be signed by our public notary public and by the said scribe, and have caused the same to be kept and affirmed with our appended seal. Given and done in the city of Erfurt, Mainzian district, the year after our Savior's birth 1502, in the 5th indiction, Nov. 8, of the papal government of our most holy Father and Lord in Christ, Lord Alexander, by the divine providence of Pabst VI, in the 11th year. In the presence of the venerable men, Messrs. Dionysii Jacobi and Conradi Udenbecks, clergymen of the districts of Besanyon and Cologne, our chamberlains, who have been specially called and required as witnesses thereto.

40 The instructions issued by Pope Alexander VI to Raymund Peraldus, together with the new instructions issued by the legate to Count Hermann von Kirchberg and others, as well as a letter from this legate dated Strasbourg, Aug. 30, 1502, concerning the popular uproar over the jubilee money demanded by Emperor Maximilian.

This document is located at the writing described in the previous number.

Translated into German.

To our beloved son Raymundo, of the title of St. Mary the Novice Priest-Cardinal of Gurk, our legate delegated to all Germany, Denmark, Sweden, Norway, Friesland, Prussia, and all of their countries, cities, towns, and villages, including those subject to and bordering on the Holy Roman Empire. Since the godless Turks, as is known and obvious to all, are becoming more and more powerful with great and obvious danger to the whole of Christendom, we consider that, as we have done so far, it is necessary to take measures against them in times to come and to persuade the Catholic princes to do so,

188Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 40, W. xv, 229-232. 189

that they provide help, so that repentance does not come too late, and what was first neglected can no longer be recovered. And because we know that your prudence is very capable in prudence and experience, and is devoted to the preservation of the Catholic faith, and testifies to great zeal for this campaign; to this end it is also very well known to our son Maximilian, beloved in Christ, the most illustrious Roman king, and the princes of the empire, as well as the king in Denmark and the entire German nation: We have chosen your person, as being very suitable and useful for this trade, whom we would like to send as a legate and angel of peace to his royal majesty, the princes of the Holy Roman Empire, and to our King in Denmark, beloved in Christ, and other princes of the same nation and neighboring countries; in the hope that your prudent trade will bring peace and tranquility to all Christians, promote the faith, and bring great benefit to your own praise. Will you therefore, with the help of God, go to her Imperial Serene Highness herself, and bring her greetings and apostolic blessings on our behalf.

Secondly, you will diligently recite how, right from the beginning of our election to the apostolic dignity, our thoughts were always primarily directed toward protecting Christendom, as much as we could, from the terrible rage of the Turks, which is why, before two more years had passed, we often sent letters and messengers, and finally, for this reason, exhorted Her Majesty and other Christian princes to send their envoys to us with proper instructions. However, we have not yet succeeded in doing so, because of the divided Christian minds and cold-hearted laziness, which also caused our sins. Therefore, the cruel Turkish tyrant, thirsting for the blood of Christians, has become more courageous due to the Christians' negligence and quarrels, and since he, unfortunately! and recently on the shore in Morea he has conquered and razed two other Venetian cities, Modon and Coronna, which are very convenient for warfare, and has inflicted terrible defeats; he continues to set himself up against the Christians and rages and rages everywhere on the same shores, sparing neither sex, age nor rank, desecrating and defiling holy places, and through the victory becomes more and more defiant and threatens to penetrate deeper into Italy. If now his fury is not controlled, we will soon see that he besieges Italy, yes, invades it, with the utmost

Devastation and damage, God forbid! of the whole Christendom. And since in these matters you will not fail to do the least, you will admonish Her Majesty that she, as the supreme patron of the Catholic faith, and on whom everyone looks, and after whose example others seem to be guided, should take up this common cause for the benefit of Her Imperial Majesty, and show what zeal for God and the Christian religion and the pure faith resides in their Catholic and godly minds; Just as we have often seen from the same letters, in which he the Emperor has always declared himself willing, that it is easy for him to induce others to help him in time, if he himself first does so with his help. And in truth, her Majesty can acquire greater glory with nothing than in this now highly pressed matter of faith/ and with such great and near danger, which her Majesty, if she thinks about it rightly, can herself encounter, especially because of some sovereigns who are very close to these insolent and powerful enemies. Her Serene Highness should also know that we are anxious with all our might for this salutary and necessary move, and will not omit anything that is possible; for this reason we have also sent other legals to other Christian princes, whom we hope will be willing to do anything. And we shall never fail to join with our most venerable brethren, the Holy Roman Church Cardinals, with all the spiritual and temporal aid of the Apostolic See, but shall even go along with the same Cardinals in person, as we shall say below, if their Majesty but freshly attacks the cause. From this she will certainly bear an immortal praise among men, and an everlasting merit with God, but from us and this See a glorious prize. In order that her highness, together with other princes of Christendom, may the better and more quietly attend to the aforementioned matters, you will report to her that we have especially instructed your prudence, with earnestness, to all, both princes of the Holy Roman Empire and prelates and other princes, barons and lords of the German nation, and all others, especially the most Christian king in France (to whom, as you know, we are willing to send another legate in this and the common matter), that all strife and discord, which may have arisen and may arise among them against each other, be put away and reconciled. Which discord you will most diligently exhort Her Imperial Majesty to settle, that she direct her mind, as much as possible, so that the necessary cause is not thereby hindered.

190 Cap. 1: Papal indulgences. W. xv, 232-234. 191

and for the sake of their own discord, the common cause is left behind. Therefore, we want you to take care of the said Electors and all those to whom your delegation goes in our stead in time, so that, as we have now said, all strife and quarrels, where possible, are completely resolved, or at least put aside and calmed down for a long time. For Her Majesty and the princes themselves know very well how much love and peace among the Christian kings and princes among themselves serve this work of the Christian faith, and how necessary they are, and what harm disunity does, since, as has been said and is known, it has largely increased the power of the Turks and given them courage and encouragement, to the greatest and irreparable harm of Christendom.

As far as the aid in this matter is concerned, then, in addition to what the Christian princes themselves are to contribute and invest, their Majesty and Electors are to hear that we have decreed that tithes, a crusade and a jubilee (year) be established in her Majesty's estates and dominions and throughout Germany, as we have also done throughout the world. They shall also know that all the money received from this, even that which belongs to us and the church, will be used for the said work of faith, and for no other use, completely and undiminished, and will be used by Her Majesty, you and the Electors and Ordinaries (that is, ecclesiastics, (that is, clergymen who reside and always remain in the places) of the Oerter, competent and honest persons shall be chosen, who may keep the same in custody until, according to our and the royal and the electors' own command and will, such shall be used for the said use and the best of the faith. You will certainly assure Her Majesty of this.

But since it is well known to your prudence how eagerly and earnestly we care for such a necessary and salutary campaign against the Turks, so that we think of it day and night, and our thoughts and endeavors are concerned with it, and yet we have so far promoted little with letters and nuncios, even legates, which we have always sent to Christian kings and princes, because of our sins: so we want, in order to at least provoke them with our example to initiate and continue such a campaign, and hereby instruct you to report to the said Emperor and all the Holy Roman Empire's princes, prelates and barons in all of Germany and to assure them that we are of the firm conclusion that with our holy college, not only ours and the

We not only want to use the entire assets of the Church with counsel and action, but also to offer our own person as a sacrifice pleasing to God, and to dare to serve God and His Church with what is left of our lives. In which resolution and conclusion also, as you know, stand our most venerable brothers, the Cardinals of the Holy Roman Church, who are around us; who in our secret consistory, after deliberate, mature council, unanimously decided and promised that they want to go with us in person on a fleet to be equipped for this purpose. Therefore, their Royal Majesty and reported princes, prelates and lords are to be assured by you in my name that we and our brothers, the Cardinals, ourselves will actually accomplish the conclusion, with God, in the way I will now say.

Since we have said that we want to go in person with the Cardinals, even though we are poorly experienced in warfare, since we have followed the sanctuary rather than the camp, we still want you to consult with their Majesty and the Electors about everything we have meant, which will serve the good direction of this business, and which will be very useful and beneficial to us. For since we have considered the enemy's power and great dominion, we consider that this campaign should include three special and strong armies, two on land and one at sea, which should all break into the enemy's lands in one month and, if possible, in one day at the same time. But since the Emperor Maximilian and the German nation do not have as good an opportunity and convenience to equip a fleet as a land power; and since, on the other hand, the most illustrious kings of France and Spain, and the Venetian territory, together with the other Italians, are more able to do so because of the seaports, harbors, and quantity of ships and galleys, as well as the men necessary for this purpose: It seems to us that one army on land should be raised by the King of the Romans and all Germany, which Her Majesty herself would like to lead; but the other army by the kings of Hungary, Bohemia, and Poland, with the Danes 1) and other believers in the same adjacent regions; but the third by sea by us and the kings of France, Spain, and the Venetian dominion, and other Italian lords, who, in that case and for the causes mentioned, would sooner raise a fleet necessary for this purpose.

1. Instead of "Wallachians," we have used "Danes. Cf. col. 162.

192Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 40, W. xv, 234-237. 193

and arm them. To this end, we shall ask the kings of England and Scotland for financial aid, and we shall embark a good army of people on foot and on horseback in our fleet, and attempt to land and attack and damage the Turks. And since we cannot follow the army on land with the said Cardinals, due to age and other difficulties, we will go with the fleet, if only the said Kings of France and Spain, or one of them, as we hope, will come in person.

You will further inform Her Imperial Majesty and the Electors that we have come to this decision by inspiration of the Lord, because of the urgent and supreme need and distress of the Christian religion, which, where it is not encountered in time, seems to be the case for Christendom. Therefore, if we, with the most venerable of our brethren, the Cardinals, venture all our goods and persons ourselves, without regard to any cost, danger of life, or hardship, to attend this holy and necessary procession, we also hope that the Catholic kings and princes will follow our example with God the sooner, and prefer God's cause and their own honor to their other grudges and enmity. Therefore, we are all the more of the opinion that our presence in person is necessary, and hope with God that we will succeed in it, because we see that not only Their Imperial Majesty, but also the kings of France, Spain, Hungary, Bohemia and Poland, as well as other Christian kings, are quite willing, inclined and inflamed by themselves. The Spanish kings have already sent their strong and well-equipped fleet to the aid of the Venetians against the Turks, and it has already united with the Venetian fleet.

Afterwards, your prudence will also seek to find out how many people and men her imperial majesty will have in her German army, which must be strong and brave in view of the enemy power. And it will soon be necessary to inquire what her Majesty will give of hers to the German nation, apart from the money that the tithe, crusade and jubilee will yield, which is otherwise ours and the church's and belongs to us, but if we also want to add to it. For it is certainly due to their imperial office, since they are the highest among all Christian princes, as well as to the princes and nobility of the German people, that they, in addition to the above money, also give from their property

In such urgent need, they must provide abundantly what is necessary for the above-mentioned army, especially since, in addition to the common cause, which all must join, there is also the security of their state and their sovereigns, which, because of their proximity, can be constantly devastated, plagued and endangered by the Turks.

If Her Majesty were to ask: what would we then be willing to do if neither the King of France nor the King of Spain should come in person, as we wish? you will answer that, if none of the said kings should come in person, we would not leave Italy either, but would send with the said fleet a Cardinal Legate who would have the jurisdiction over it. We insist, however, that the said naval power and fleet be equipped by us and the most Christian king and the Venetian dominion and other Italian princes and lords. For if, for the sake of our sins, no general march could be made by all Christian princes, we and Her Majesty, if it pleases her as we wish, and the most Christian, as well as the Hungarian and Bohemian kings and the Venetian dominions, will make the said march against the Turks with a united force.

If her Majesty should further say that it was necessary for the sake of an assembly or imperial diet to be held with us in one place, that everything should be done with common counsel, your prudence can answer: that last year we admonished and requested all Christian princes and potentates to send their envoys to us with full power and instruction, and yet, as her Highness would know, expected them in vain and were unable to accomplish anything with them. Now, however, since the matter has become so urgent that the procession must be hurried, it would be highly dangerous to send it out and wait for the princes to meet at some place and to spend the time in consultation. For before we could agree on the place and the meeting could take place, the Turk could have invaded the Christian lands and interrupt our consultations, especially since her fleet would not go to Constantinople, as was thought, but to the port of Negroponte, in order to attack the coasts of the Adriatic Sea from nearby, if she so desired; In addition, it is preparing another new fleet and armies on land, in order to break into the Christians even more strongly with the approaching spring. Therefore, it is imperative that we do not allow ourselves to be invaded, and that we avoid all delays from the

194 Cap. 1: On the papal indulgences. W. xv, 237-239. 195

clear the way. Such an imperial assembly, however, would not only be a most urgent matter, but would also require great expense and dispersion of money. The Mantuan meeting, which our ancestor Pius II, of blessed memory, had previously called because of such a move, is funny to us. We have seen that both the apostolic see and other princes have wasted untold money and expense in traveling back and forth without any benefit, and that we have finally parted without having achieved anything. Therefore we say: we must now dispense with all pomp and unnecessary expense, and whatever else would have to be spent on such an Imperial Day, as it could be used much better and more conveniently in this emergency for the aforementioned procession.

But if Her Majesty should ask about the war and the time of the war, you can answer: we are concerned that at least three years, beginning with the whole of the future April, namely the 1501st year, are to be spent on it, and meanwhile the people and all necessities for equipping said three armies, according to the above measure, are to be procured with all seriousness and zeal.

We also want you to act with the same diligence in these matters with all princes in particular, namely with the Electors and other prelates and princes of Germany, and to present to them not only the above-mentioned great need, and our desire and announced resolution to go in person with our brothers, the Cardinals, to this war, as mentioned above, but also to show them our letters written to them, and to try to persuade them seriously, that they do not break away in such distress of the church and Christianity, but apply their reputation and their efforts to the king himself, and where it is otherwise necessary, so that, with restraint of all other intentions, all discord is quenched and peace is established, so that this so necessary campaign is undertaken by the king and the electors and the German nation, in the above manner, unanimously with all their might and without delay, according to our wish. You will also remind them hereafter, and each of them in particular, that because they have been given the excellent privilege of electing the imperial majesty, they are all the more bound before others, and thus, according to the fortune bestowed upon them by the Lord, they will not only steer quickly and abundantly, but also, according to our example, appear in person, and follow the emperor's camp, and always want to assist their majesty, who is fighting for God, with counsel and action. Soon your prudence will affect each of them.

ask what he will contribute from his own income to the costs of the said German land power under the Emperor's leadership? Not only the reported Electors, but also the other prelates and lords must be requested and admonished to pay this tax, each according to his income and dominions. However, you will assure these same Electors, and especially the prelates, of our paternal love and special affection, and you will endeavor to maintain them in constant obedience and reverence for the papal chair.

As far as the foundation of the peace and the undertaking of the campaign are concerned, and our decision to go along in person, and other aforementioned things, you are to act and speak with our son Johanne, King of Denmark 1), beloved in Christ, of whom we have heard that he is now at war against the city of Lübeck: then you will exhort her majesty and ask her to accept peace with this city and all her enemies, according to the breve written to her, and to grant our salutary remembrance, and in this urgent need, putting everything else aside, to think earnestly of this holy procession. You will also do the same with our beloved son, the noble man Alberto, Duke of Saxony, who, as they say, is now waging war in Friesland, to whom we will also write our breve, which you will hand over to him. We hope that their Imperial Majesty and the Electors, and other prelates, princes of Germany, and the King of Denmark, will listen to your exhortations and, if they have considered the matter properly, will persevere in their Catholic mind and innate goodness of virtue; to whom you will promise all the best from us and from this Holy See.

The rest of what is necessary will be added by your prudence, according to the grace bestowed upon it by the Lord.

L. Cardinalis Caputaquensis.

Instruction of Raymundus for the deputies sent by him to the Imperial Diet.

The following are the instructions for the things that will be presented to the legate and, where necessary, will be presented in writing: the benevolent Lord Hermann, Count of Kirchberg, canon in Mainz; and Lord Johann Vuaker

1. Here, too, instead of "Denmark" in the old edition, it says: "Dacien". This passage seems to give us full proof that we were right to put "Denmark" instead of "Dacia" or "Wallachia" every time in the previous documents.

196Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, No. 40, W. xv, 239-242. 197

juris utriushus 1) clootor, UsMiw at the University of Heidelberg; and canon of the collegiate church at Heidelberg, also juris utriukHue Doctor, Mr. Wolfgang Bocklin, before the highborn princes, churprince and other princes, also princely envoys, and the venerable in Christ fathers, bishops, and other prelates and nobles, who are at the same respectable Reichstag assembly at Würzburg Nuremberg? 2).

First of all, the above-mentioned envoys will present and justify the aforementioned legate as newly authorized before the aforementioned highborn princes and other gentlemen envoys who are from the aforementioned Imperial Diet;

They will also say that said legate has hurried with his journey to come to the announced Diet, against the advice of all physicians and surgeons in Erfurt. They will also say what prevented such a journey to the Imperial Diet, namely his illness in the foot and an ulcer that afflicted him on the left leg, and other many pains that have afflicted said legate since two months, in that he has had many pains internally and externally since he has been legate to Germany. Which hindrances hurt him more than anything he has suffered for two months.

They will also state the most noble reasons why the said legate wished and still wishes to be with the said lords and princes; namely, that he could do something with them for the good of the peace and unity of the whole empire, where possible, as it is necessary and extremely useful, not only for the welfare of the empire, but also for the salvation of all Christendom.

They will also say that the said legate has requested to come to the Diet, that he and the said princes should decide how the money received so far from the Jubilee and confessionals should be paid and kept according to the order and agreement reached at Nuremberg between the noble Imperial Assembly and him, the legate, or in other best ways as may be deemed good: That the legate is by no means meant, for the sake of someone's favor, love or fear of a living person, to deviate from the word given to the above-mentioned most noble imperial council; that the realm see that the legate desires nothing else from the same funds than what apostles are to have in the preaching of the law, namely the necessary subsistence.

1. Thus, we have resolved "I. V." here and immediately following.
2. Nuremberg," it says in the "heavenly treasure trove," below, Col. 209.

They will soon also report the reasons why the empire would have to send its envoys and commissioners to pay the money of the jubilee and to reimburse the costs; of which also the printed article is to be looked up, in which the reasons are stated why said envoy did not hurry, as he should have, to have such money paid and to claim his third part. And they will also say what said legate's actual opinion of the reported third part is.

They will also say: what said legatees think, how to keep such funds.

Similarly, why the jubilee will not cost the tenth part of what it should otherwise cost, and what it cost under Innocentio.

The illustrious princes will also appoint some to hear the accounts of the envoy and his commissioners at the place to be appointed by the said lords, who have so far collected the funds of the third part in some districts, namely Cologne and Trier, since the said envoy or his commissioners have otherwise collected nothing or little in other districts.

Likewise, what way is to be observed, so that one obtains a right certainty of all monies received or to be received, namely that the expenditures of the third part are given to the commissioners deputized from the side of the empire, honest people, who do not seek their own; who then, together with the deputies appointed by the legate, and those to be deputized by all the archbishops in Germany, shall appoint all the commissioners appointed by the legate, and also those who have had offices of confession, to the episcopal sees and seats, so that they may come and account for all the monies received or to be received; with two certified instruments or writs, one to be sent to the Supreme Pontiff, as he wills and has commanded; the other to be presented to the Empire at any Imperial Assembly before the Legate departs again from Germany.

It is also to be ordered to all dioceses by apostolic and imperial power that they inquire in their districts, through their deans in the country and archpriests, in which and how many places of their districts the jubilee has been proclaimed, and how many confession slips have been distributed; for otherwise the accounts of the legate's commissaries will not be accepted. And the legate himself wants it this way, in his honor with the supreme pope and holy college, and for the discharge of said commissaries, and that the people, who have given their money

198 Cap. 1: On the papal indulgences. W. xv, 212-211. 199

The people, who have controlled the money only for their happiness and for the protection of the faith, see that the Supreme Pontiff, the Emperor, the Legate and the Empire do not seek anything else than that such money be kept and used for the purpose for which the said people have controlled it.

Also, in the name of the pope and ours, said our envoys will ask the aforementioned high-born princes that the pope and us be given an answer about the affairs of the holy crusade, with petition and objection before notary and witnesses, that if by delaying an emphatic conclusion to be taken by the empire for the protection of the faith and for the march against the faithless Turks (for which we have come to Germany, especially regardless of our age, If, God forbid, some harm should befall Christendom from the faithless Turks, such harm should not be attributed to the Supreme Pontiff, the Holy College and us, but to those who are entitled to take up arms against said faithless Turks.

Copia of the Sand letter,

so the Highest in God Father and Lord Lord niunckns, Roman Legate 2c. some steles written, to excuse the Roman Royal. Majesty, that the Jubilee money, which fell in his Majesty's country, was not begged for by the said legate, then in order to help the King of Hungary against the Turks, from what men may have stowed away, his Royal Majesty may not have begged or understood anything of a natural nature.

Our greetings and all good wishes for the careful and wise practice of long and daily summons and requirements. As the King's Majesty has sent us for six months, to all and sundry where we have been called, and beforehand that such a call has been made, of all the afflictions that affect our holy Christian faith, and of a common sin, we have been moved to seek his King's Majesty's help. Majesty, and thus, as well as with much pain, we are suffering from the podagra, coming from Cologne up to His Royal Majesty in Vienna, Aldo His Royal Majesty. Majesty. has spoken and acted with us in all manner of matters concerning the deficiencies and shortcomings of the Christian faith and the common faith, and has held us accountable to others for our grave concerns and needs, the whole of Christendom is in, and before that the German nation, because of the remarkable and careful armament, which the Turkish tyrant and the rabble are daily preparing for the destruction of the common German nation, to which he is leading through Craben Carniola?

The king's majesty's will may even have a wrestling entrance in other countries, so that in the same places they will have to wait hourly and be concerned about what his king's majesty may do to stop such sudden and incursive damage, so that his king's majesty may be able to take action when he thinks he has the right to do so. will consider it necessary to appoint and arm a campaign against the first-dreaded enemy of Christendom, and to protect his paternal and inherited lands, through which, when they have been conquered by the Turks, the other part of the Turkish nation will have to face the same trouble and loss of their lands, and to pay His Royal Majesty a sum of money. Majesty with a sum of money brought together from the Jubilee relief, but at least from that which had fallen in His Royal Majesty's lands. Majesty's lands, with the promise that such money shall be given and invested from that time on, not only for the purpose of collecting such reasonable and necessary tribute, but also that His Royal Majesty may use it for the benefit of the land. The king's majesty may now require and request help for the land of Hungern, because the tower now occupies the noble city of Gaize, which is then a port of the land of Hungern, with such a painting, which we have answered to his royal majesty that we will gladly help in this matter and in the destruction of this noble and proud city of Hungern. The instruction and mandate which our most holy father the bishop, when we were sent to him by his holiness, has entrusted to us and seriously bound us, to which end his holiness has granted us a bishop's breve under the ring of the bishop, in which we are highly encouraged to comply with his holiness' command and will. In this way we were mistaken about the order and decision of the Holy Roman Empire, to which his Royal Majesty had personally been, which we did not need to resist in any way, nor did we need to break that same order, and even less did his Royal Majesty deserve it. His Royal Majesty was initially somewhat displeased by our answer and partly moved us with anger. His Royal Majesty has also, on many valid grounds, taken such an answer in the best possible way, adhered to our opinion, and has graciously and kindly remitted such a demand to us, and has also promised us that His Royal Majesty will never again accept this reward.

200 Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 1, no. 40 ff. W. xv, 244-246. 201

The Holy Father of the Holy Babylon and the Holy Roman Empire will do everything in his power to ensure that such a reward will be kept secure and unchanged. Until such time as, by unanimous and common consent, all the princes and rulers of the German nation have seriously and manifestly understood the deprivation of the throne, we have received such a pleasing answer from His Royal Majesty that we are now in good hope of ridding Christendom and the German nation of all concern and repugnance. As has been the case up to now, and thus with good will and courage, we have received the favor and grace of His Royal Majesty. We have left it to his Majesty, so that we may do enough for our first legation to bring about the holy jubilee for the salvation and salvation of many, in which neither the painful podagra nor other illnesses of our lives shall hinder us, if the love and brotherhood which we have for the protection of the glory and the whole German nation salvation and peace, would as we hope give our sick body for and for relief and time to do so, although some of the King's Majesty, the King's Majesty, and the King's Majesty, the King's Majesty, the King's Majesty, the King's Majesty, the King's Majesty, the King's Majesty, the King's Majesty. Majesty, and our own evil-mongers and cutters, out of devilish pretensions, intending to deceive the common people out of their devotion and good Christian faith, have openly lied and falsely stated that we have, in spite of ourselves and the Royal Majesty, as secretly escaped. We know that the King's Majesty has not been abandoned by anyone, and we do not want to be held responsible for any such misconduct or misrepresentation at the time of our discovery, and we do not want you to be held responsible for it in the best interests of the King's Majesty, since we are completely willing to do anything that may bring you peace and good fortune. Given at Strasbourg on the VII day of September.

41 Report on what happened to Raymundus at the Consistorio in Rome on his return to Italy.

From Tentzel's "Historical Report," Part I, p. 104.

Raymundum, when he arrived back in Rome from his last legation with a lot of money from Germany, the Cardinals asked in the Consistorio: what the barbarians thought of Rome, if they were given such a rich indulgence? He answered: "The whole world complains

over the pomp and indulgence of the Cardinals, and if they do not see you improved, our Republic will be in danger. When he explained this with more, they all raised their brows and shoulders in the Italian manner, and in order to discourage him from speaking further about the Reformation, as a thing much hated by Rome, they had him mocked by the most audacious among them: You yourself are the cause that our order is badly rumored among the barbarians, since you have used so many servants, such precious clothes and food, such splendid household goods, that you and we have incurred nothing but disfavor as a result. Good Raymundus soon understood how much the bell had struck, and was silent from then on.

42. excerpt from the Joh. Paltz, Augustinian Order, Doctoris decretorum, of the monastery of the new work at Halle Praepositi, and Archidiaconi at Halle, a famous indulgence preacher under Raymund of Gurk, heavenly treasure trove of 1490, the Coelifodina of 1502, and its Supplemento of 1504.

The writing from which Kapp has made this excerpt in the "Nachlese nützlicher Reformationurkunden", Theil IV, p, 424, was first published in German in 1490 in Quart under the title: Himmlische Fundgrube, thereafter in 1502 in Latin as OosUtoclinu, and in 1504 a supplement to it.

Translated into German.

Sky Pit.

To the reader.

If you want to travel to Himmelsthür, dear reader, buy us and we will show you the way.

Below these verses is a large woodcut depicting a crucifix 2c. After the title, the following message is given of the difference between the Latin and German Himmelsgrube.

The Heavenly Pit is twofold: 1. a Latin one, which is more extensively compiled than the common one, and which is attributed to the most reverend in God Father and Lord, Lord Hermann, most worthy Archbishop of the Holy Cologne Church, Archchancellor and Elector of the Holy Roman Empire through Italy, Duke of Westphalia and of the Englands, and most worthy Administrator of the Church of Paderborn, for the important reason reported in the preface.

2. the common or German, formerly more briefly understood, under the names of the illustrious princes

202 Cap. 1. of the papal indulgences. W. xv, 246-249. 203

and lords, Frederick, Archmarshall and Elector of the Holy Roman Empire, and his beloved brother, Lord John, Duke of Saxony, Landgrave of Thuringia and Margrave of Meissen; namely, at the time of the Jubilee and Indulgence through Germany; by the most reverend Lord, understand Raymund, the then Legate of the Apostolic See through Germany D. 1490, but who is now, by the grace of God, most worthily exalted to the Cardinal dignity, of the title of St. Mary Novae Churches, and by the Most Holy Lord, Lord Alexander, Pope the Sixth, again deputized to Germany and Denmark anew, and abundantly provided with the greatest liberties and indulgences, for resistance against the shameful Turks.

After this difference the contents, which are only at the end in the other display, follow with the following words:

Contents in the pit of heaven.

The first part contains two things: a. First, a passion text that can be preached every year, and at the same time touches five errors of some who preach about it. First, an unreasonable entrance. Secondly, unseemly interference. Third, if they make too many parts, and at each again new parts. Fourth, when they make too high spiritual interpretations. Fifth, when they spare the crucifixion too long. There are also five errors of the listeners "touched on, b. Furthermore, it contains the fruits and various ways of thinking about the Passion or the Passion, or having thoughts about it. There are beautiful things about the holy cross, about the one who hangs on the cross, and about the one who stands next to the cross, besides what is already in the passion (or suffering) text.

Part II contains four kinds of thoughts: 1. whether one can sin with thoughts; 2. that one should beware of fivefold consent; 3. that one should not respect blasphemous thoughts; 4. when thoughts become worse and worse.

Part III contains four things about death: 1. why death was imposed on man; 2. why few achieve their natural goal in life; 3. how useful it is to remember death; 4. how death is willing to accept that guilt and punishment be remitted in Christian faith.

The IV. The fourth part contains seven consolations of the sinner, so that he does not perish at his end; and especially very consoling things of the last chastisement, as there are: 1. the infinite goodness of God; 2. the ineffable love of Christ; 3. the motherly love of the holy virgin; 4. the

The fraternal friendship and love of all the saints, giving seven reasons why the saints are favorable to us; 5. The benefits of the sacraments of Christ, dealing with three in particular, which are sacraments for the dying.

a. Of the Sacrament of Penance. There are beautiful things about the small repentance and its three stages, likewise about the great and right repentance; and how the priest of the new law can make a mere penitent (attritum) into a right penitent by his office, and free the sinner from the hellish gallows, and make one capable of receiving indulgences. And afterwards beautiful things of the priestly dignity of the new law in the sixth question of indulgences, b. Is dealt with the sacrament of the Lord's Supper. In addition to other beautiful things, the question is asked whether communicating under both forms is necessary for salvation, and is answered against the errors of the Bohemians; likewise, the use of the mass. c. The sacrament of the last rites is discussed, which is spoken of in particular because of many who err in the doctrine of this sacrament, to the detriment of souls and bodies.

6. the truthfulness of the indulgences of the church; of which seven questions are dealt with: a. whether indulgences are; b. what they are; c. by whom they are granted; d. in what way they are granted; e. whence they flow or come; f. to whom they are useful;

g. How it should be used. The use of confession slips and letters is discussed, and it is pointed out what the community of intercessions has in itself, which the pope communicates, and how such brotherhood is better and more useful than the mere indulgence.

7. the rich grace of the Jubilee. Ten questions are raised: a. Where the Jubilee originated; b. Why it was instituted; c. What happens in the Jubilee; d. Why it is kept in the 50th year; e. Why under the new law it is not always kept every 50th year; f. Whether it is good nowadays that the Jubilee be instituted by the whole church; g. What should be done to obtain the grace of the Jubilee; h. What should move priests, preachers, and confessors to promote the Jubilee. What priests, preachers, and confessors should do to promote the Jubilee; i. Whether one should believe that through the Jubilee and indulgences the souls in purgatory are properly helped, in which question many secondary questions can be raised and answered by the souls who find themselves in purgatory; k. Whether he who has obtained the Jubilee and plenary indulgence goes straight to heaven when he dies, without some punishment of purgatory.

204 Vom'Urfprung u. Fortgang d. päbstl. Indulgences. 1. section, no. 42. w. xv, 249-252. 205

The contents are followed by the letter to Hermann, Archbishop of Cologne, which reads as follows:

To the most reverend in Christ Father and Lord, Mr. Hermann, most worthy Archbishop of the Holy Church of Cologne, Archchancellor and Elector of the Holy Roman Empire through Italy, Duke of Engern and Westphalia, and faithful administrator of the Church of Paderborn, Brother Johann von Paltz, humble professor of the Holy Scriptures, of the Order of the Hermite Brothers of St. Augustine, offers due reverence, constant love and untiring prayer.

When the other day your most noble lordship required of me that I preach some sermons (which I formerly preached at the time of the proclamation of the jubilee year, under the most venerable Lord Raymundo, namely the then legate of the apostolic see through Germany, a. d. 1490 2c. to the most illustrious Princes and Lords, Lords Frederick, Archmarshall and Elector of the Holy Roman Empire, and his beloved brother John, Duke of Saxony, Landgrave of Thuringia and Margrave of Meissen, as well as their noble Counts, and their excellent and manly knights and noblemen, also venerable prelates, and other people of both sexes who are devout, and at their request, reported sermons, I would like to translate into the noble Latin language sermons that have been compiled in a common or German tract, or rather to summarize the occasionally scattered Latin, from which I first took the German, so that it would be more pleasant for the scholars, and thus also more useful for others, which most clergymen of various countries, especially in Thuringia, Meissen and Hesse, who knew more about German, have already eagerly desired; but, because obstacles always intervened, did not obtain it: But now that such a great prince, who undoubtedly loves the Holy Scriptures very much, and is a great patron and mild benefactor of all, especially godly, clergymen, it is no longer appropriate to stand by it.

Accordingly, with divine help, I have been able to joyfully take on the burden that has been placed on my shoulders for the second time. I have kept the first name and order (of the work) in the translation. And because, according to the prince of the worldly wise topic. I. 6, all those who translate something translate it according to some equation: so I have titled this little work Heavenly Pit. For as gold is dug out of a gold pit, and silver out of a silver pit, which is dug out of Schneeberg (Monte nivis), of which I

The grace that was once the cause of equality can be found in great quantity, so a far more delicious grace can be dug out of the pit of heaven for all people.

Since the German work was divided into four parts according to the fourfold matter, the Latin summary is also divided into four parts in the same way. The first deals with the suffering of Christ and the different ways of thinking about the suffering of the Lord. The other is about thoughts and especially about blasphemous thoughts, how one should not respect them, but should do them from oneself. The third part is about the way to die well, namely, how even the greatest sinner can obtain forgiveness of guilt and punishment through the good use of death in Christian faith. The fourth part is about the most salutary effects of the last rites, against many dangerous errors that harm souls and bodies, and about other spiritual consolations, so that man does not despair in the end.

But why I prefer to collect these things for said most noble princes and lords than others, I say this: because these newly preached matters were more pleasing to their devotion. They also desired other things in other tracts; for example, the work of the seven flowers or feasts of the holy virgin. Virgin, which begins: Blessed is he who waits at my door daily 2c. And another under the title: Würzgärtlein ebenderselben hochberühmten Jungfrau 2c., therein in short speeches or little prayers almost the whole life of the holy virgin contain. Which little work the most illustrious princes have had brought to the people far and wide by their own at great expense, not only in writing, but also in print, and have hoped for the reward for it from the giver of all good.

If I then follow the above-mentioned matters, and in the work assigned to me follow your most noble glory, most excellent archbishop, I have not wanted to walk alone, because it is written Eccles. 4: Woe to him who walks alone, because if he falls, he has no one to help him up; but have relied on my superiors (or ancestors), especially my teacher and venerable father, Magister Johannis von Dorsten, of glorious memory, our holy Hermit Brothers Order of St. Augustine, the holy divine order of St. Augustine. Augustini, the holy God-honor in the praiseworthy university and Erfortischen Convent of the order of that order, now and then scattered writings looked around, whose footsteps I

206 Cap. 1. of the papal indulgences. W. xv,2S2-2S4. 207

I will follow him, walk with him according to the grace that has been given to me, and act more in Latin than I have done in German, in order to complete the work as I wish; so that, as the Lord Christ walks with us in the midst of us, all the words will exist in the mouth of two or three witnesses. Glory and praise be to Him for all eternity! Amen.

In arch O he explains what quadragena, septena, carena are; and because these words occur frequently in Ablaßdiplomatibus, but are not intelligible enough to us, we will indent the passage.

What is quadragena, septena, carena of indulgence:

Of the first type of the said teacher (scil, of Dorsten), who makes a certain number of days or years, it is to be noted that such indulgence, so expressed by days and years, is also given sometimes by quadragenam, sometimes by septenam, sometimes by carenam.

To know further (which one stated in the Basilean Concilio that it was taken and concluded from the supreme papal histories) that there would be a distinction among Quadragena, Septena or Septinaria, and Carena.

For Clement I ordered such a penance for a mortal sin that the penitent should fast 40 days with water and bread; and the same 40 days he was excluded from the church, and went on it with bare head and ashes. Thereafter, a seven-year penance was imposed on him in such a way that on the other vacations (Mondays), he would eat 1) milk food once, on Thursdays a dish of fasting food, and on Saturdays three pieces of bread dipped in ashes. Within which seven years he needed neither meat nor wine, but water; also slept on no bed, but on boards, on the ground and stones; after which years he was able to enjoy the body of the Lord in the Lord's Supper. And this penance was called quadragenam by Clement.

Innocentius, however, first ordered a septenam for a manifest mortal sin, in such a way that a penitent may need two dairy dishes and eggs on Sunday; on Monday a Lenten dish Feria secunda u. s. f. quarta, sexta, on Wednesday again two dairy dishes and eggs; on Thursday bread and wine of the day once; on Friday likewise two dairy dishes and eggs,

1. In the old edition: "seems to be Tuesday". This is an error that is often repeated by Walch, also in the dating of letters, that he takes tsriu sseuMu for Tuesday 2c., instead of: Monday.

as on the Wednesday; Saturdays alone bread and water once of the day.

On the Sabbath he went on pilgrimages through the churches and ate milk only once a day. After that he was allowed to communicate. And that was called Septena, or the week Innocentii.

Carena, however, was a temporal penance, which included the Quadragena and Septena penances, so that the penitents abstained from common food and contact with people, and fasted with water and bread for 40 days. Then the seven-year penance was imposed on them, not only in bread and water, but at the priest's discretion, that they fast one day every week and recite certain prayers or do some good works. Which penance had to be ordinarily imposed for every mortal sin, as was done in the first church, to the sinner's terror. And this is called Carena, from the Cariren (or idleness) of the people, because they stayed the first 40 days in a secret place. But the gloss on the chapter: Accusasti de accusato, and in the chapter: Accepisti de sponsa duorum, says that Carena is common Italian, and means fasting with water and bread for 40 days. And the gloss seems to be of the opinion that Carena means only a penance of 40 days, therefore, because it says: it would be dealt with äist. 50. o. in the beginning; where only the penance of 40 days is reported, with concealment of the seven years. And the same can be seen in the confessional form of the pope, who makes the carenia into years, as the lesser into the greater. But what Peter Parisiensis, in the book called verbum abbreviatum, says, that this punishment is to be interpreted to those who have sinned gravely, as death-slayers and committed incest, indicates so much that it also includes the seven following years. But the pope speaks so doubtfully in the above chapters that one cannot really know whether Carene means 40 days with the seven years in addition, or only 40 days alone. For he says thus: 40 days, so one calls Carenam, with seven following years, you shall atone. For if this little word, namely "with seven following years", belongs to the first word, namely "calls", then one sees clearly that Carena means so much as 40 days with the seven following years; but if it belongs to the following word, namely "thou shalt atone", then it means only 40. But what the apostolic (man or pope) meant in this, I cannot say; only this I say, if Carene meant only 40 days of penance, then the bishops and cardinals could give Carene. But the bishops can only give 40 days of indulgence.

208 Vom Ursprung u. Fortgang d. päbstl. Indulgences. I. Sect., No. 42. W. xv, 254-257. 209

and do not go over it, except for the consecration of the church, since they can give a year for the same day and act. And the Cardinals, according to proper usage, give 100. And a reverend man has told me that the Apostolic (Successor), in affirming the Cardinal rights (or liberties), designates and affirms this in particular, so that the people of the faithful are not deceived.

He is also of the opinion that faith is especially necessary in the matter of indulgences, namely because of the many infernal armies that assail them; in Arch R.

How to use the indulgence usefully.

Consequently, it is also to be said of the other piece, how one may use the indulgence usefully. For faith is very useful; as in all articles, so especially in the matter of indulgences, because of many infernal armies that assail it.

The following salutation to the archbishop is found in sheet S:

Most Reverend Father, Most Excellent Archbishop, Most Serene Prince! These two mites, which a poor widow threw into the treasure of Christ, and were cast from the silver of the double heavenly pit, namely the Latin and German, and were coined on the arrest of the two most illustrious electors, one of which was written in an ecclesiastical (Latin) language, and is now attributed to an ecclesiastical prince; the other, however, in the German language, was formerly suitable for a secular prince, are now at the same time placed before the eyes of your most reverend glory to examine them. And if, by the judgment of the wise, they are found worthy to be considered as bread to feed the hungry, I leave them to the love and understanding of your most reverend fatherhood (or fatherly love) to be devoutly chewed (enjoyed). However, with the addition that if anything praiseworthy is found in it, it will be attributed to the Most High, as the giver of all good, and to my ancestors; but what is ugly, disdainful and frail, will be overlooked by the godly reader with Christian patience. But because of simple writing the authors of the documents add: in this he spoke very true the matter is not to be despised, because under a hard shell often lies a good kernel, under coarse chaff a good grain, and under a despised bag the best gold. We have brought this about in our new monastery in the valley of Mühlheim near Coblenz, in the year 1500, around the feast of All Saints.

On this he makes some additions for the following reasons:

Now that I have returned from the new convention of the valley of Mühlheim to the actual convention or of the fatherland, nativum at Erfurt, I have learned that the most reverend Lord Raymund, Cardinal, the apostolic see's legate to Germany and Denmark, will return with a rich jubilee year and indulgence to equip a mighty army against the Turks' terrible invasion. In order that the preachers of the Jubilee may come to it the sooner, I have decided to add something about indulgences to what has been said above, and to add ten questions about indulgences.

There are ten questions, to which he also answers according to the order. In it, he remembers Raymundi Gurcensis several times, e.g. in the D. arc.

From which and other godly causes Sixtus IV. moved to grant the jubilee year with many orderly liberties to the church of Saintonge 1) in the Holy Roman Empire; which afterwards Innocentius VIII. with many other liberties, through the most reverend Lord Raymundum, then his legate, most orderly, salutary and timely travels almost through all of Germany and Denmark, has instituted and directed to work. In his jubilee year proclamation is quite credible, and there has been the experience that many more great sinners have been converted than in many years before. Now, however, after the Jubilee Year celebrated in 1500, the same Most Reverend Raymund, Cardinal 2c., was sent by the Most Holy Lord Alexander, Pope VI, to the whole of Germany and the Kingdom of Denmark in the following year, A.D. 1501, to all Germany and the Kingdom of Denmark with the Jubilee and great indulgence, because of the extreme distress of the Turk, about which he laments miserably in his letters; one of which he sent to the Lords Electors and Estates of the Roman Empire at their recent assembly in Nuremberg, inviting them to resist this terrible tyrant; The other, however, to the Swiss, in which he strongly exhorts them to take up arms against the perjured Turks, the contents of which letters I have decided to append to the end of this work with the Bull of the Most Holy Alexandri, because of their great usefulness and importance.

From what I have now said, many salutary lessons follow: 1. the jubilee year of the new law does not necessarily follow the jubilee year of the old law in the same number of years, but it does in the

1. In the old edition: "Saintonger".

210 Cap. 1. of the papal indulgences. W.xv,257-259. 211

The right and proper meaning. (2) That the indulgence was not newly invented by the new apostolic (successors), as some blaspheme, but was used ages ago. (3) Will it not be contrary to divine order, nor to the nature of things, if in the future the supreme popes set a lesser number of years for the establishment of the Jubilee, namely, from 20 to 20 or from 10 to 10 years, or at what time they find it necessary, for good reasons, to have the Jubilee preached, wherever it may be, because of many motives which are to be dealt with in the following question.

In this very arch is contained a strong punitive sermon against those who do not want to make use of indulgences. And since we have included in our scene of the Tetzelian Indulgence Convict, and the Lutheran contending against it, some such as Joh. Tetzel held about fifteen years after Paltzen, we want to add here a piece of this Augustinian sermon, and it will be seen from the correlation which of the two has surpassed the other:

From this it is seen (says Paltz) how much they err who, out of avarice and self-interest, oppose and speak against such indulgences. O foolish, ungrateful, wretched, and true disciples, yes, children of Antichrist! who prefer earth to heaven, temporal to spiritual, dung to heavenly pearl. O apostate children, you who despise the grace of God, put your own salvation in the background, and hinder the edification or benefit of others. O children of Babylon, you who resist God's order and will not escape His judgment. Was it not God's order that Jesus would die for the people, not only for the people, but also to gather together the scattered children of God? Joh. 11, 52. Why then do you resist the suffering of Christ, so that it bears no fruit among you? Why do you not let the lost, wounded and afflicted sheep be gathered, healed and refreshed in the world by the chief Shepherd, since no one is able to refresh and heal them in all things but the chief Shepherd?

I pass over what already in the 1730 under my presidio by Mr. Johann Peter Thümmingen held Disputation de Ourine ftoru. Loloeeisiuis politieis euren, Rskorraationsln Initiier! eomiuissis ruerito 8U8p6t>tis p. 41. not. 2. that Father Paltz also considers Pope Clement IV's bull, by virtue of which he commanded the angels of Paradise to immediately take to heaven the souls of those who, wishing to enjoy his indulgences, would die, to be correct; and reports only so much that the two above letters of Raymundi, the Cardinal, to the German churals and princes, likewise that to the Swiss, are printed at the end, but the bull of Alexandri VI has been omitted. At the end it says:

Printed Erfurt by Wolfgang Schencken, Anno MDVII. the 3rd after > Judica.

The supplemeutuM Ooelikodinas (or Heaven's Pit) is published two years later by this same printer A. 1504 tertia wria p08t invoonvit (that is, Tuesday). 1) Behind the title page is a letter from Cardinal Raymundi to our Paltz, which I do not repeat here because it is already included in my vmputatiou de indulAtzutiarum qua68loril>n8 p. 18. not. (d) is incorporated. What Father Paltz wrote in the book itself about the matter of indulgences, that faith is necessary in this, he repeats here again in the arc B, when he speaks: lutelleetlm 6aptivaudu8 68t in odW^uium üdsi eirau materiam iudulMutiarum: one must take reason captive in the indulgence trade under the obedience of faith. He also has no hesitation in asserting in the following arc C that the pope can give indulgences on future sins.

To the fourth question (Paltz continues), whether the pope can, and it is also useful, to give letters of indulgence or confession for future sins? is answered: Yes, because of many causes: 1. because of the fullness of power; 2. because of human frailty; for though no one need undertake sin, yet every one has such to fear from weakness. And although one can live without mortal sin by the grace of God, no one can live without venial or weak sins, and consequently everyone must necessarily suffer the penalty of purgatory, which is to be paid here or there. And would God that no one would fall into mortal sin again! Which might well be the case with many, if the so corrupted flesh did not drive them to it, the devil beguiled them, and the world tempted them. But even if one were so brave and strong, he would hardly prevent himself from building wood, hay, and stubble on this foundation, according to 1 Corinthians 3. St. Augustine explains this in lib. de fid. et oper. Others build on the foundation of faith, that is, Christ, in whom they believe and whom they love above all things; wood, that is, a strong love of temporal things, which is nevertheless necessary; other hay, that is, a moderate love of temporal goods, which is nevertheless also necessary; other stubble, that is, the smallest desire for it 2c. But all these must be swept here or there; therefore the apostle adds: "Every work, whatever it may be, will be tested by the fire. But that one may be counted free from this trial by fire, it is good to buy letters of indulgence even for future sins, but without having them in mind deliberately, because we can hardly or not at all live without them. 3. it is good to buy such letters or confession slips because of the danger to souls. Because the souls of present

1. In the old edition "Wednesday".

212 Vom Ursprung u. Fortgang d. päbstl.Ablasses. 1st section, no. 42, W.xv,259-262. 213

Time are in great danger, because of abuse of the ban and episcopal power. For many of the present time turn the keys of salutary cure into keys of miserable extortions and miserable exterminations. That is why many keep silent about their sins and fear to fall into such pressures. Therefore it is good that the pope should come from time to time and save such, and leave behind them strong confession slips, by virtue of which they may freely confess to whom they please. (4) It is good to loose these confession slips, because it is so easy. For it is not difficult to solve such things. For who is so poor among the people who would not give as much or more to the body for the consecration or the prohibition of meat? In Rome, they have to give two guilders to buy a confession slip, and by no means in such rich form as the ones that one buys here, one of which is only set at the fourth part of a Rhenish guilder. Indeed, whoever would not have a confession slip should rather beg so much for it or pay so much for it, than miss such a treasure and afterwards have to suffer purgatory, which hardly anyone will avoid without indulgence. (5) It is good to redeem confession slips, because they are irrevocable. For such slips, if all else be right, are irrevocable, both by God's authority, in which they are given, and by papal fidelity (or truth), according to which they are so proclaimed; as it is also written in the confession slips that they are not to be revoked. 6. it is good to dissolve confession slips because of their usefulness, since it is said above in the first sermon of this supplement that the confession slip bears five kinds of fruit. Which are also put above in the first part of the Heavenly Pit pag. IV. in the sixth consolation reason of the sinner in the seventh question.

And because in the following sheet F there is quite an indulgence ceremonial, as such was taken into consideration under Cardinal Raymund, we want to repeat this. It shows first of all how the indulgence was introduced, the cross erected and taken down again.

But because the Holy Indulgence in the Church must be solemnly and properly instituted, reverently and devoutly continued, and gratefully ended at the proper time, before one proceeds to the fifth army of hell, which Lucifer is wont to send forth after the holy Jubilee year has ended, the consecrations (or ceremonies) of such indulgences practiced under the most reverend Lord Legate Raymund, at the two times when he was sent, shall be established in Germany under the following form:

The way to introduce or to apply the sacred indulgence.

On the day when the sacred indulgence is to be instituted in a place, the prelates, canons, priests, monks, with the secular (or common) priests must come to the church where the cross is to be erected, before seven o'clock. Then, after seven o'clock, they go in procession with the venerable Sacrament, if any, to the church where they have to accept the Commissarrum or Plenipotentiary with notified indulgence. Which, when they come to that church, the cantor may begin: Advenisti desiderabilis

You have come, beloved one. Under the singing, the confessors can ask the blessing from the Commissario, saying:Jube, Domine, benedicere,,

command, O Lord, to bless. And he will give to each one a staff to absolve by force, according to the bull. After that, they will go to the procession, on their return, and two of them will read the litanies, so that the choir will respond. And when they have finished the litanies under way, they can sing the responsory at will. Which in total, when they come to the church, they can intonate with bent knees: Media vita. After which the Commissary can read the Versicul and the Collecte of Sins; then play and sing: HErr GOtt, dich loben 2c., on the organ. And when one comes to the verse: Therefore we beseech thee 2c., the commissary shall come with the confessors to touch the cross and sing the said verse three times: first low, then higher, and finally still higher. At each intonation the choir is to respond and rise in tone as well. At the third intonation, they shall raise the cross completely and strike the stick or box; then the choir shall always continue singing until the end. Then the commissary may go up and preach the sermon, and then the high mass may be solemnly celebrated.

The consecration to be held daily with the praise of the cross after Vespers at three o'clock.

According to the decree of the most reverend legate, the praise of the cross is to be sung daily, and a sermon is to be added to it by the indulgence; in such a way that everything that is to be sung or read in the church, where the cross is aligned, is to be finished before three o'clock. And at three o'clock, when all go down from the choir, they shall arrange the procession standing around the cross; the commissary with the confessors shall come last. On the way out of the choir

214 Cap. 1. of the papal indulgences. W. xv, 262-264. 215

the cantor begin the antiphons: O Crux, gloria etc.. When the in all end, two scholares, or pupils, with two wax candles standing before the cross with bent knees shall begin the verse: O Crux, ave etc., O Cross, be greeted, thou some hope 2c., to two times. The third time: Te summe DEus, trinitas etc., and the choir should first answer: hoc Jubilaei tempore, at this time of jubilation. The second time it shall answer: hoc gratioso tempore, in this gracious pleasant time! Thirdly: hoc passionis merito etc., by this of the suffering merit 2c. After this the Commissarius, or whom he assigns, shall read the verse and the Collecte, thus: Adoramus te etc.., we adore you, Christe, and bless you. He answers: quia per Crucem etc., because you have been blessed through

the cross redeemed the world. Let us pray: Gregem tuum, quaesumus Domine etc., We beseech thee, O Lord JESUS CHRIST, thou good Shepherd, look down reconciled upon thy flock, and upon the sheep which thou hast redeemed with thy precious blood on the cross, that they be not destroyed nor torn asunder by the devil's invasion; who livest and reignest with Father and Holy Spirit GOD for ever and ever! Amen.

The way to take down the cross in the Jubilee year.

First, the praise of the cross is to be kept according to custom, namely: O Crux etc., with its collecte. After that: N6äia vita, with the Collecte of Sins (as above in the Introduction). Then the organ or choir may intonate "HErr GOtt, dich loben" 2c., and the priests from the choir respond. Then the commissarii and the confessors standing around the cross should sing: Salvum fac populum, Lord, help your people 2c., to three times. The choir will answer and continue to the end. And the Commissary will read the Collecte of the Holy Trinity in thanksgiving. After that the Commissarius will begin with the confessors: Haec sunt convivia etc., These are the banquets, so pleasing to the wisdom of the Father. Then the cross shall be taken down and placed on the box. At the end, the choir of scholars sings in a loud voice: Rex regum etc., O King of kings, rich above all 2c. To conclude, the preacher goes to the pulpit and begins this theme or lecture: And the door is shut 2c., that he may preach according to his understanding: that hitherto, through the keys of the church, the door of heaven has been opened to all penitents and to the souls in purgatory.

but now the door has been closed again by the removal of the cross. Since he will then continue according to his understanding and remind them that the cross should still remain on the box for six days; whoever has not yet put on or spent anything, or has not yet completed his penance, could do so during these days. Likewise, you can also announce a few days beforehand that the cross should be taken down on such and such a day; would they then come 2c.

This may be enough from the first edition of this book, from which it is sufficiently evident how much Paltz tried to make himself deserving of the indulgence system.

The other edition has a slightly longer title than the former. It thus reads:

Himmelsgrube, so die verborgnen Schätze der Schrift aufthut; wieder gedruckt, verbessert, und wo erst etwas fehlte, durch Zusatz ergänzet, und dilig nach der ersten Schrift oder dem Druck verbessert.

Behind the title is 1. above mentioned letter Raymundi to Paltzen; 2. the difference of the German and Latin Eoslitockinae; the letter to Churfürst Hermann. Then comes the work itself. It is largely the same as the first edition, and the additions made in the first edition are not indented in the work itself, but printed in the same order as in the previous edition. The type is larger than in the first edition, and the following is appended at the end:

You have now, dearest reader, happily finished and completed this newly printed, again overlooked, diligently corrected after the first defective and by carelessness very corrupted copy, and where the first copy was extinguished, with the author's hand and file again polished out heavenly pit. Read and reread it often. For it is she of whom is written what is written there: That her stones are iron, and from her mountains noble ores are dug, and treasures of the fountain spring of the living water, so into eternal life quillet. Elaborated with neat art and lovely print, by art and diligence of Baccal. Martin Landspergks, of Würzburg, citizen of the city of Leipzig, An. 1504, Thursday the 22nd of August.

43 Summa and excerpt from the bull given by our most holy father, Pope Julius the Other, for the protection of our holy Christian faith. Printed in 1510.

From Hottinger's "impartial guide" reprinted in Löscher's "Reformation Acts," p. 423.

To the high and mighty lord waltherr von Pletenberg, master vnd his knights-

216Vom Ursprung u. Fortgang d. päbstl. Ablas^ I. Sect., No. 43. W. xv. 264-267. 217

The brothers of the chivalrous Teutonic Order, the highly praised young lady Marie in Lyfland: against the vulgar Russians heretics, and apostates or cut off from the Christian faith, and Tartars. This contains the most complete remission of all sins and atonement with God the Lord, like the remission of such holy devotions the previous holy cousins the bishops, or now our holy father the bishop, have given in times past to those whom the churches within and outside Rome have sought for it in the last Jubilee, even in the hundredth year; or were drawn to the aid and protection of the holy land or grave: Also all and any other graces given to them.

Vrsach diß ablaß nach Weisung der Bäbstlichen Bullen.

Our holy father the Bishop has noted from the various stories of some kings and other Christian princes that the Russians were heretics and cut off from the faith with the help of the unbelieving Tartars in past years, about the dispute and controversy that existed between the aforementioned noble Master and his brothers knights of the Order of the Teutonic Knights in Lyfland and the same Russians for some time, The same Master and his brethren of the Order of the Knights of Tutti in Lyfland, and the same Riga Archbishops and Bishops of Tarbat Dorpat and of Reual were attacked with fine weapons, and those with the sword, war weapons, and fowers: Also man and woman persons, also ecclesiastical and many religious in part in herte Dienstberkeit vnd gefencknuß led, and the others with sundering vnd vsserdachten penen vnd torture killed, also church vnd formation of the saints defiled vnd disinherited, The chalice, the church ornaments and the bells were smashed and carried away, the holy sacrament was also handled with the hands of church thieves, churches and other saints were constantly touched, and much damage was done to the Christians: So that not only a large part of the land of the masses has been conquered, and in these places the Christians, with noticeable care and skill, are no longer willing to take it, but also many places which belong to the aforementioned masters and knights, and also to some other churches and ecclesiastical persons, have been conquered, and are still being held by the thieves, as well as the said Russians with their adherence of the unbelievers do not hesitate to arm themselves, so that they raid Lyfland again, because this land is a forgem or a fortress, and serves as a protection and shield for other Christian lands, so that when they have conquered it, they can then conquer other adjoining lands to their own.

evil evil, and thus destroy and ruin the Holy Roman Churches and Christian faith. For this reason, in the comfort and confidence that our holy father the priest confesses to the divine goodness, and thus hopes that such an outrage of the evil ones may be stopped and hindered by God's help, his holy lord Walthern von Plettenberg has now appointed his master and his brothers in God the lord, that in such cases they want to fight against such unglorious ones for the release of Christian glory, as they have done so far with great glory and praise of God and Christian glory: And how much the Holy Roman Pontiffs and the knights of the Order of the Teutonic Knights in Lyflandt have been willing to do in such a way, but for constant and temporary warfare, according to the greed and opportunity of the matter, their fortune, rent and money Gefall = income from taxes, they and their peoples do not extend to such disputes, but it is necessary that they be given relief and help by the Christians, so such remission has been given.

The following are the essential pieces and points of the official letter of indulgence

or Bull content:

The first gives and grants, by the authority of our holy father the bishop, to all those of both sexes who have repented and repented, who reside in the archbishoprics of Mentz, Sollen and Trier, and Mysnen, and in the same cities and bishoprics: or for the purpose of receiving favors and indulgences in such bishoprics and cities, so that they, within three years from the time of the opening of the same covenants and indulgences, in the course or journey against the said renegades in glory and inglory with the said Masters and Knights of the Order of the Teutonic Knights in Lyfland, or their guardians, or one of the same, which counsel they shall take, at the least six months by themselves, or another, or others, with the creed, at their own expense, if they are able, or who are satisfied only with the goods presented to them by the Master and the brothers of the Knights, or which are in the castle, the palace, or the tents, and the ends, where their armies or armies lie, offer, which they need for such a march or war, or which prouiant vnd others in them needful vnd helpful to fight, or so that they may wait for the war, by themselves, or others to intercede: Or who are not in these things, or can not do them, but who have some of these things.

218 Cap. 1 Of the papal indulgences. W. xv, 267-269. 219

churches or altars, which are designated by the official commissioners and governors appointed by his Holiness, or his decrees, to be visited within the dry years: And in the churches which shall be appointed for this purpose, to make an offering or payment of money, as they shall be appointed by the commissioners, the most perfect remission and pardon of all their sins, which they shall have repented of in their hearts, and repented of with their mouths, which remission shall be equal to that which is above mentioned.

The official commissary and his abbot have the power to determine the churches and the altars, and to appoint skilled priests, who have been appointed by the officials to absolve and absolve from their sins those who are in fear of them, and to absolve them from their sins, transgressions, laziness, and iniquities, whether they were already such things, for which they should visit the holy shrine in Rome, as well as from spiritual penances and banishments, and to impose on them salutary penances.

They may transform vows and promises, or fert pilgrimages, or make them, and change the vows to a hand ransom for this work, except for vows to be evaluated in order 1), or to keep chastity. They also have the power to do everything that the official penitentiaries and chief confessors were allowed to do in the new Jubilee Council in Rome.

One may dispute with the commissioners and their deputies about property that has been legally transferred, if one does not know to whom it belongs, or if it has been taken by means of wipers, if one does not know to whom it belongs, and if a wiper has taken wipers from another wiper, and the latter does not want to return his wipers. Also, if a man has a foreign good behind him, and does not know or doubt to whom he will give it. Also for goods, which were occupied by poor people or needy people in a community, and which were not specifically determined, to whom or to whom one may give something, for this sacred work and use, and for the purpose of giving it back.

The commissioner and his office bearer shall have the power to absolve and discharge from the sin of the spiritual worshipper, called Symony, who has been in receipt of ecclesiastical wardship or benefices in the court of the Conscience. And to absolve and discharge in the court of the Conscientz, also for paschal temporal court elected consecrated perphonies, which were fallen into ecclesiastical bonds and punishments, because that they were in battles, which were held against the aforementioned enemy. Also of irregularity, that they were unfit for

1. In the old edition: "orten" instead of "orden". It is the monastic vow.

If any of the ecclesiastical and divine embassies, on account of the law or other causes, have committed voluntary manslaughter within the limits of the aforesaid slaughter, and if any of them, by reason of the care of the church, are not fit to become priests, they shall have the power to dispense and remit by means of their rights, or by means of those who wish to be elected, and to allow the rights to be exercised by their ecclesiastical embassies: And the benefices, which they have taken over, as if they were to be taken over, together with the fruits, which they have received, also the benefits, which they have received in the time, when they have not bedded down their fyben time,

They may keep and therefore revoke, but this only in the court and judgement of the Conscience or Law: with much further violence and content of the bulls so recently not reported here. Item they have the power to dispense and to convict of the errors and sins, which occur, magistrate's and criminal half they arose from real or unreal lypical works, 2) also of magistrate's or of justice open erberkeit, to latin publicae honestatis iustitia, who or other persons who have violated the law or the law of their own country, and yet have carried out the law of their own country, if such violation did not occur in court, or if no open revenue resulted from it. That they may transgress such persons, also absolve the ban in which they fall, and impose a salutary penalty, which shall extend to the work of this protection of the faith, and may moreover permit the same to remain, according to the provisos, even children who come of it, to be recognized in the court of the conscience.

Item with those who rightfully hold churches, monasteries or benefices, and rightfully may not be forced to recant due to lack of proof.

Item in the indulgence book is allowed, that persons so sickness, age, stupidity, or for other reasons do not want to sin the church or do otherwise, so that as obstet as said above the indulgence is to be recovered, where they so much as they delay a week with their fief, give into the ordered boxes, or otherwise according to the order of the Commissar, or his authorities, that if they are prevented from doing so, they may also, as if they were in charge of the churches, pay the penance, and also have the authority of the commissioners to occupy such persons in the places where such persons are, whom they may elect.

2. Instead of "become" with Löscher and with Walch "works" is to be read. Immediately following: "the marital bodily works".

220 Vom Ursprung u. Fortgang d. päbstl. Indulgences. I. Sect., No. 43 f. W. xv, 209-272. 221

Item, dwyl zwyfellig zweifelhaft sein mögen, wieviel ein yedenes zu erlangen des ablasses, ynnlegen soll, auch welche vnuermügligkeit, krankheit, oder hindernuß einen entschuldigt, dass er die Kirchen zubesüchen oder anders zu tun 2c. The commissioner and his deputies shall be allowed to decide on such doubts, and to decide on such doubts, and to let them lapse, if the matter requires it, but that such lapse shall be turned to other good works.

They also have their own rules for dealing with poor people so that they may be granted indulgences. Item: How to deal with great princes and other rulers, spiritual and secular, who are of great rank, both officially and lydally, so that they may receive the indulgence. Item, vß Vertröstung to divine mercy and bäbstlicher power volkummenheit, verlyhet in such bulls our holy father the Pope that if father, fathers, or other Christgloubige in time, so this indulgence weret, do handouts according to the order of the commissary or penitentiary, and visit the churches for those in purgatory whom they wish to help, so that such popular indulgences may comfort them in purgatory, in order that they may be relieved of their sins by the people. It is also the will of our holy father the bishop, through the same power of the people, that the Christian believers do their part in this matter, and occupy the churches as if it were their duty. Also their departed, parents, and benefactors; of all prayers, stubbornness, alms, fasting, divine ordinances of the measure, and customary customs: consecration mortification, fasts, and other spiritual deeds good deeds, which have been done in the Christianity and by all the members of it, are eternally liable. Item, so the commissioners and penitents have to give power of indulgence letters, which contain very great forcible and pardon, which a man may use all his life for the need, and bychtuätter have, according to their content, painted on the same bepstlichen.

Item, for the sake of this indulgence and good work, so deteriorate and keep the time before the bishop, while this indulgence is in force, all other indulgences, even in letters of intent which his holiness or the bishop before him, have given, be it to whom it may. Also to the authorities of the Holy Trinity, as well as to the monasteries, convents, hospitals; also to Saint John of Jerusalem and the Holy Spirit, and to all the common brotherhoods, and they want them to be infallible at this time.

Item, his holiness also wants that from the questioners Ablaßkrämer shall not be demanded on the other indulgence, in time as this indulgence is, something almüsen.

Item, the priest also wants and recognizes that in repudiation and fraud, or where he would repudiate in his holiness indulgence letter, this indulgence shall not be understood.

If there is any doubt as to how the words of the papal bulls are to be understood, the explanation shall be left to the papal commissioners who appointed the bulls and to his subordinate officials, and they shall be given as much explanation as is necessary, and such explanation shall be adhered to.

Item, so that such sacred work and commitment is not hindered, so our holy father, the bishop, gives to all and any sovereign rulers, bishops open, epts, also others of what standing, grade or nature they are, man and woman persons, by obedience and the judged ban, also the pen of perpetual punishment, also a fine, so the Commissari, so his decrees will therefore begeren, that they such proclamation in churches, bishoprics and cities, as thick is necessary, nor prove any fraud or deception, nor prevent anyone from following this indulgence, nor preach against it, secretly or openly, so that they shall not proclaim any other indulgence, which is now repudiated, or make use of it as long as this indulgence is in force, and the absolution of those who were in such breach should not be given to anyone else, except to our Holy Father the Baptist or his Holiness, before they are divorced from their beds, and they should be given and kept.

44 Christian Baumhauer's letter of indulgence issued to Adam Leuterer, June 6, 1508.

From Kapp's "Collection of Some Writings Belonging to the Indulgence," p. 32.

To all and everyone to whom the present letter will come before the face, wishes Christian Baumhauer, vsorstoruin äootor, Rector of the Parochial Church in Ruien, Tarbater, or Dörpter ^Dorpater] Dioceses, of the Most Holy Father in Christ our Lord, Lord Julii, by divine providence of this name of the other pope, Acolythus Capellanus, as well as of the same and of the Holy Apostolic See to the provinces of Mainz, Cologne and Trier, Meissen, as well as their cities and dioceses nuncio and commissarius, salvation and welfare in the Lord! We declare and know that our aforesaid Pontiff wishes to be known to all the faithful of Christ who reside in the aforesaid provinces, cities, and dioceses, in whatever manner they may be, or who may go to them from other places, and who during the time of their visitation are in need of help.

222 Cap. I. On the papal indulgences. W. xv, 272-275. 223

The Holy Father, in the course of three years, for the protection of the parts of Loveland, for the promotion of the holy crusade against the cruel penitent heretics and schismatics, who rely on the unbelieving "Tartar" for help, will have rendered a helpful hand according to our decree, in addition to the plenary indulgence of sins, as in a most holy jubilee held every hundred years, and besides many other graces and fortunes, which those who are disposed to obtain for themselves and for certain souls of the departed, have graciously permitted and commanded out of the abundance and liberality of the apostolic power: That both they and all their parents and benefactors, who have departed with love, shall have a share for ever in all prayers, intercessions, alms, fasts, supplications, masses, horis canonicis, corporal castsigations, pilgrimages, and all other spiritual things which are and may be done in the whole universal holy contending church and all its members. Moreover, he has also left it to those who are still alive and allowed them to choose as their confessor in the future, in case of other incidents, a competent secular priest, or one from a regular order, from whichever he may be; who, if they live longer, may be their confessor in the cases reserved to the said See, except when someone disturbs ecclesiastical liberty, commits the vices of heresy, rebels against the person or state of the Roman Pontiff, or against the said See, and conspires to falsify the apostolic letters of supplication and commission, invaded the lands and seas subject to the Roman Church, either medially or immediately, plundered, conquered and devastated them, personally insulted a bishop or another prelate, forbade the processes to reach the Roman court, delivered weapons and other forbidden things to the infidels; that once in their lives, but in other cases as often as it will be useful, they may be absolved of their sins, and that salutary penance may be imposed on them, as well as all vows, except when one has vowed to travel to the Holy Land, to visit the apostolic churches of blessed Peter and Paul, or to go to Compostello to St. James. Jacob, to remain celibate, 1) to become a monk, in other works of godliness; that also the confessor, whom each of them will have chosen, will grant them complete forgiveness of all their vows.

It is hereby commanded and decreed by our most holy Pontiff that the sins which they have repented of in their hearts and confessed with their mouths may be forgiven by apostolic power even once in their lives and at the hour of death, as often as they will be at the door, if they should not die that time; however, in this way that this confessor may apply the satisfaction which is to take place to another, also that in no way anything unlawful be committed out of a trust in the remission and forgiveness of said things. Our most holy Lord Pope hereby orders and decides that this indulgence, grace and gift shall not be included in any suspension or revocation, neither now nor in the future, but shall always be considered exempt, as is contained in the apostolic letter issued on this subject. And because the devout in Christ, Adam Lewterer and Margarethe his wife, have contributed godly from their goods to the above-mentioned work of the Catholic faith, according to the intention of the pope 2) and our decree, we testify by the present letter, by virtue of the above-mentioned apostolic power and the power herein entrusted to us, that they can and may avail themselves of the above-mentioned grace and indulgence, become partakers of it and enjoy it. Given at Dresden under our seal, of which we hereby avail ourselves, June 6, 1508.

Formula of absolution in life, so often re.

Have mercy on you 2c. Our Lord Jesus Christ absolve you for the merit of his suffering, and I absolve you from all your sins by his command, by virtue of the apostolic power entrusted to me in this piece and granted to you. In the name of God the Father and the Son and the Holy Spirit, Amen.

Formula of absolution and perfect forgiveness once in a lifetime and at every hour of death.

Have mercy on you 2c. Our Lord Jesus Christ absolve you for the sake of the merit of his suffering, and I absolve you by his authority and that of the apostles, which is entrusted to me in this piece and granted to you, first of all from all ecclesiastical excommunication, great and small, if you fall into one, then from all your sins, granting you complete forgiveness of all your misdeeds. In the name of the Father and of the Son and of the Holy Spirit, Amen.

1. In the old edition: illegitimate.
2. In the old edition: Hohenpriesters.

224 Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 2, no. 45 f. W. xv,27s^. 225

Second Section.

The indulgences offered by Popes Julius II and Leo X for the construction of St. Peter's Church in Rome give rise to the Reformation.

A. The indulgences granted under Pope Julius II.

45 Cardinal Pallavicini's historical account of how the construction of St. Peter's Church and the continuation of the same, since there was no money, caused Julium II to issue this indulgence, reporting at the same time who were the general commissioners.

From Ualtavicini llistor. eoueil. Drikteat., lid. I, PSA- 4.

Julius II, who was completely exhausted by the very costly war waged to recapture the lost cities, and by the necessary repair of the seaports for the sake of the Turks, fell upon a mild and willing contribution of the faithful, by which they were to promote the construction of St. Peter's Church, which had already begun. He initially granted an indulgence of one year, but later extended the time according to his liking, and in order to obtain several indulgences and freedoms, he included the respect and reverence for the church buildings that he would choose.

Hieronymus Torniellus, Vicarius citra montes, Ordinis Minorum, was appointed by the pope as plenipotentiary in twenty-five provinces, where he held the position of Vicarii; and since he died in 1508, he was succeeded by Franciscus Zenus on Jan. 2, 1510; and since the latter also died on July 23, 1512, this office was entrusted to Timotheus Lucensis and Alphonsus Matritensis, after several others, by this same mendicant order. July 1512, this office was entrusted, after some others, to Timotheus Lucensis and Alphonsus Matritensis, of this same mendicant order, and they were at the same time given authority to distribute indulgences in Switzerland.

46. letter of indulgence from Timotheus de Lucä for Dyting's deceased mother. 1513.

From Schellwig's "Prüfung des Pabstthums" printed in Löscher's Reformation Acts, Vol. I, p. 368 ff. This document, together with the two following ones, forms the

A whole, so to speak. The third, No. 48, should have been set first (as it is also set in Löscher, and as the date proves). But we leave it in its place, in order to preserve the agreement with Walch.

Translated into German.

For the deceased.

Because our most holy father, Mr. Julius II, Pope, wishes that by the help of the treasury of the Holy Mother, the Church, the souls of the departed who are in Purgatory may be freed from their punishments: so he has charged us, the brother Timotheus de Lucä, of the Order of the Minorites of the Observance, in regard to the execution of the bull and other apostolic letters which went out for the building of the church mentioned below, of the apostolic see nuncio and commissary general over all Italy, Hungary, Poland, Bohemia, Austria, and some other provinces, that he, the pope himself, has willed that all and every faithful of Christ, who, for the sake of their parents or departed friends' souls who are under the penalties of the purgatory, shall, for the building of the Church of the Prince of the Apostles at Rome, present a full alms, according to our ordinance, participate in the intercessions, fasts, prayers, masses, horis canonicis, disciplines, pilgrimages, and other spiritual goods which shall or may take place in the whole contending Church. And because the venerable Johann Dytting, moved by godliness, through the mediation of Brother Baptistä de Austria, apostolic commissarii, our subdelegate, has deposited an alms for the soul of his deceased mother, Elisabeth, in the box of said building, according to the contents of the bull issued in that case: Therefore, by apostolic authority, we order, by present, that for the soul of the aforementioned deceased, a complete indulgence be granted, for the complete relief of the punishment, and likewise, that she be helped by participation in all the charities described above. Given at Elwing, November 26, in the year of our Lord 1513.

226 Cap. 1 Of the papal indulgences. W. xv, 276-279. 227

47 Permission given by Timotheus de Luca to Johann Dytting to communicate wherever he wishes. 1513.

Permission to take communion outside the parish and without the priest's consent, as often as devotion drives him, except on Easter Day and at the hour of death.

To all and any venerable bishops, priests, monks and others who will see the present letter, Brother Timotheus de Luca, of the Minorite Order of the Observance, in regard to the execution of the Bull and other letters issued for the building of the Church of the Prince of the Apostles, although unworthy Nuncio and Apostolic Commissary General, wishes constant salvation in the Lord! According to the contents of the present, we certify and attest to you that through us, with the mediation of Brother Baptista de Austria, apostolic commissarii, our sub-delegate, the venerable John Dytting has been granted the freedom and power to celebrate the sacrament of the Holy Supper at any time, except on the feast day of Easter and at the hour of death, from a confessor whom he may choose by himself or by another, because he contributed to the building of the aforesaid church in Rome, that of the Prince of the Apostles, according to an agreement made. Such freedom and power to grant to the faithful in Christ has been granted to us and to our ambassadors by our most Holy Father, Pope Julius II, as is evident from the apostolic letters given in the form of a breve at Rome under the Fisherman's Ring, dated 12 Feb. 1507, in the fifth year of his pontificate. To certify and attest this, we have had the present executed. Given at Elwing, November 26, in the year of our Lord 1513.

(L. S.) I, Frater Baptista, who is named above, have signed with my > own hand.

48: Timotheus de Luca's permission for Dytting to choose a confessor. 1513.

Translated into German.

To know to all and everyone who will see present letter that to the honorable Johann Dytting, Wlatislauischer 1) Diocese, together with his wife Agnethe, because of a kind-hearted contribution,

1. Instead of Wlatislaviensis, which we could not locate, Wohl would like to be read Vratislavisusis (Breslauer).

which, according to the apostolic indult set forth below, for the purpose of building the main church of the Prince of the Apostles in the city of Rome, be permitted and allowed to avail themselves of the benefit and freedom of the bulls and apostolic letters of our most holy Lord, Mr. Julius II, Pope, which went out recently, namely in the year 1513, the 13. January, 2) (according to the same letter, the permission or authority granted and given to the venerable father, Brother Franciscus Zenus of Milan, who belongs to the Friars Minor of the Observance, who is also a father to me, Brother Timotheus de Lucä, Vicar General on this side of the mountains, over the whole of Italy, Hungary, Poland, Bohemia, Austria and other provinces of his jurisdiction, as far as the aforementioned friars are concerned, and subsequently to me Untenbenamten, as one of his apostolic authority, deputies and subdelegates, namely in the year 1412, the 28th of June, as far as this matter is concerned. June, as far as this matter is concerned) that he may choose a skilled confessor whom he wishes, be it a secular or a religious priest of any, even a mendicant order; who, after diligently hearing confessions, would be absolved of the excesses and crimes committed by them at the time of their election, as well as of all and any sins reserved to the Roman See; also of ecclesiastical censures, the absolution of which would be reserved to the said See; also of those reserved in the Bull Coena Domini; except those which they have committed on the occasion of an enterprise against the person of the pope, the murder of bishops and other high consecrated prelates, the falsification of the bulls or apostolic letters, the bringing of arms and other forbidden things to the lands of the infidels, on account of the alum of Tolfa, 3) and bringing things from the lands of the infidels to the faithful, contrary to the apostolic prohibition, but not under the hope and pretext of the present concession, and, if satisfaction is made, according to ordinary law, once in life, even on the deathbed, and as often as doubt arises therefore, grant absolution, remission and plenary indulgence; in the

2. This intermediate sentence, which is translated quite incorrectly in the old edition, we have put in parenthesis for the sake of easier understanding. - Franciscus Zenus died on July 23, 1512.
3. Near the town of Tolfa, in the former Papal States, in the village of Allumiera, there are important alum mines that belonged to the Papal See; for these the Pope creates a monopoly here by forbidding the import of Tolfa alum.

228 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 48 f. W. xv.279-281. 229

However, in cases and censures not reserved, although they would be reserved cases for others who are under the pope, as often as he may require, he may grant absolution and impose a salutary penance; indeed, he may change all and any vows made by them at that time (only those that go over seas and the vows of monasticism and chastity excepted) into other works of love. Likewise, that by apostolic power granted to him by this letter, he is able to administer the sacrament of the Holy Supper to the aforementioned needy at all times of the year, except on the day of Easter and at the hour of death, either by himself or by another. However, these confession slips do not extend to the conversion of those vows or the absolution of sins that were committed before the acceptance of them, because they are to be absolved or dispensed from the vows made and sins committed at that time by those ordained to do so; afterwards they will help them for the future.

However, the pope forbids the ordinaries to interfere in any way with the absolution, dispensation and similar concession made in the above-mentioned cases, or to harass such contributors, or to take them out, under the penalty of excommunication, as a sentence pronounced, and 500 ducats, that they may freely avail themselves of these powers and pardons, because in both foro, namely contentioso and conscientioso, foretold transformations, absolutions and dispensations shall be valid, notwithstanding the statutes and apostolic ordinances and letters of all and every one of our forefathers, the Roman popes, especially Paul II. and Sixtus IV, which, together with all that serves for the contrary, are expressly and sufficiently repealed by the present letter. To certify the best, I, Brother Baptista de Austria, this very Jubilee Commissary of the Order of Minorites of the Observance, subdelegate and deputy to the Superior, have signed with my own hand and handed over the present letter sealed with the seal. Given at Elwing, the 25th of November, in the year of our Lord 1513.

Formula for total absolution, after previous confession. Once in life and in any danger, even in the real or probable hour of death.

Have mercy on you 2c. And after the words of the general absolution, the priest says:

Again, by the power granted to you, but entrusted to me in this piece, I absolve you from all sins, crimes and transgressions, as great as they may always be, and have been committed by you so far, also from all censures, in whatever way you have charged them upon yourself, also from those which are reserved to the apostolic see, as much as given to me power. And again, by plenary indulgence, I remit to thee all the punishment in purgatory which thou hast deserved, according to the above; I also restore thee to that innocence and purity which thou receivedst in holy baptism, so that when thou departest from this temporality, the gates of punishment may be closed to thee, but the door to the joys of paradise may be open to thee. But if you do not die this time, this pardon shall nevertheless be sure and valid for you if you are in mortal distress elsewhere. In the name of the Father and of the Son and of the Holy Spirit, amen.

The formula of absolution, which is to be used as often as necessary.

Have mercy on you 2c. May our Lord Jesus Christ absolve you through the merit of his suffering. By this and by apostolic power, which is entrusted to me in this piece and favored to you, I absolve you from all your sins and censures. In the name of the Father, the Son and the Holy Spirit, amen.

Formula due to change of future vows.

By this very power, I transform the vow or vows vowed by or for you into another or other works of love (which shall be expressly named), and release you from the same. In the name of the Father and of the Son and of the Holy Spirit, Amen.

49: Plenary indulgence granted to the Swiss by Pope Julius II. 1511.

From Hottinger's psutack. ckisssrt. ruise, p. 514.

Translated into German.

Beloved Sons! Apostolic greeting and blessing! When we heard a few days ago that you had come down to Italy against the French, not only to avenge the wrong done to us by them, but also to protect us and the Holy Roman Church, whose cities and oratories they, contrary to

230 Cap. 1: Papal indulgences. W. xv, 281-284. 231

We have written to you out of paternal love, praising your deeds and actions, and exhorting you to continue in the war you have begun; we have also granted you complete indulgence and forgiveness of sins. Now, however, we have also been advised to send to you our beloved son Matthaeum, of the title of Cardinal Priest of St. Potentiana, of your nation, our and the Apostolic See's legate, so that you may continue the war with all the more courage and hope and defeat and overpower the common enemies of yours and of the Holy Roman Church, as well as the heretics and the red spirits that they harbor. Furthermore, the legate himself will deliver what has been promised to you according to the settlement reached between us, and because of the dangerous ways could not be delivered to you until now, upon his arrival, and do everything else necessary and required for your honor and benefit, as you will hear from the beloved sons, Anselmo Count, pastor of Uri, our acolutho, and Ulrichen vom Hohenstein (alto saxo), or one of the two, and deliver such faith. Given in Rome at St. Peter's, under the Fisherman's Ring, the 26th Dec. Anno 1511, of our Papacy in the 9th year.

50: Emperor Maximilian I forbids the imperial city of Memmingen to continue paying indulgences to the Dominicans in Augsburg. 1515.

From Schelhorn's amoenitat. litte rar., tow. VI, p. 312.

We Maximilian, by the Grace of God chosen Roman Emperor, at all times Major of the Empire, in Germania, Hungary, Dalmatia, Croatia 2c. King, Archduke of Austria, Duke of Burgundy, of Brabant, and Count Palatine 2c., offer to our and the Empire's dear faithful, Mayor and Council of the City of Memmingen, our grace and all good. Dear faithful! It has come to our attention that the Order of Friars of Augsburg has in various times obtained from Papal Holiness an indulgence and indulgence for the building of their monastery there in Augsburg, on your and several other towns of ours and the Empire, and in virtue of this indulgence have contributed a considerable sum of money to it, and shall continue to do so. Since this has happened without our, as the Roman Emperor's, knowledge and decree, and since those of the Holy Spirit in Saxia at Rome have also acquired such indulgence and indulgence, which we have then received from the Holy Spirit, we are not obliged to pay it.

The Holy Spirit, considering that such money shall be used only for the entertainment of the poor and needy for God's sake. And for divine services, and no other things, at their request, on your and some other our and the kingdom's cities, previously admitted. Accordingly, and so that by such preaching or other indulgences our and the kingdom's subjects may not be exhausted, and those of the Holy Spirit prevented with their indulgences: We earnestly recommend you, with avoidance of our severe disgrace and punishment, and want you to put all the money, which the named preachers or anyone else, outside of those of the Holy Spirit in Saxia, thus obtains, into arrest and prohibition, and that until further notice no one follow our order, Nor henceforth let such indulgences and indulgences of the preaching monks, nor anyone else, but our knowledge, be further publicized, issued, posted, or proclaimed in your city, but send them to us, and against this do no other thing, lest we be caused to act against you in any other way. In this you do our favor and opinion. Given in our city Inspruck on the seventh day of the month Martii, after the birth of Christ fifteen hundred and in the fifteenth, of our kingdoms of the Roman in the thirtieth and of the Hungarian in the fifth and twentieth year 2c.

Emperor Maximilian I revokes the above mandate. 1515.

From Cyprian's preface to des Myconius digtor. rskormat., p. 13.

We, Maximilian von Gots Gnaden, Exalted Roman Emperor at all times Merer of the Empire, in Germania, in Hunger, Dalmacia, Croacia 2c.. King, Archduke of Austria, Duke of Burgundy, of Brabant, and Count of the Palatinate 2c., offer to all our and the Empire's Princes, Prelates, Counts, and Saints, in the provinces of March and Cologne, who have heard of these things, and are requested by this imperial letter of ours, or a true copy thereof, our grace and all our good! Dear, highborn, wolborn, noble and firstborn, dear new nephews, grandparents, electors, devotees, and faithful! Whereas on the seventh day of the month of Marcii, next Verschinen, we send out our commandment letter to all of you and others, that we place all money, which the brothers of the Order of Preachers at Augspurg, obtained from a Papal Indulgence, for the construction of our monastery there, in arrest and prohibition, and that on our will

232 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 51 f. W. xv, 234-286. 233

But if no one is to be told, nor to have it published further, this has happened for no other reason than that the same preachers have not been permitted to use the Indulgence in the Holy Roman Empire, with our as the Roman Emperor's permission, But because they now, through the Exalted, Empty, our dear devout Doctor Johann Fabri, Preacher of the Order, as Commissarii of the Indulgentz, have made our excuse that they have not asked us for it out of ignorance and no contempt, We have also found that the indulgence we have obtained is lawful, we have herewith revoked our letter of commandment, which we earnestly command you to give to the aforementioned brothers of the Order of Preachers, or to our attorneys, the above-mentioned indulgences, according to the Papal Bulls, in your territories, publicize, issue, advertise, and proclaim them, and what there is of them, let them do so themselves in error, and let nothing prevent you from doing so, and you do so with our sincere consent. Given in our and the kingdom's city of Augsburg, on the three and thirtieth day of April, Anno etc. Decimo quinto, our empire of the Roman in the thirtieth, and of the hunger in the sixth and twentieth year.

Ad mandatum Domini Imperatoris proprium, per CesaremSernteiner.

Collation vleißig übersehen und verlesen ist diese gegenwärtige Copi durch mich Jacob Moclin, Bürger zu Augspurg, von Päbstlichen und Kaiserlichen Gewalt ain 1) offen Notari, gleich luttet dem Orginal, das bejahe ich mit meiner eigenigen Handschrift.

B. The indulgences granted under Pope Leo X.

1. written out in Rome itself.

52. bulla of the most plenary indulgence for the construction of the Church of the Prince of the Apostles in the city, which recently went out from the apostolic see. 1517.

From Cherubim dullnruni pontit., pars X, p. 38.

Translated into German.

Leo Bishop, a servant of the servants of God, to all believers in Christ who will read this letter, salvation and apostolic greeting!

Having attained to apostolic majesty, though unworthy, by divine grace:

1. In the old edition: "am".

Among other things that we have always been concerned about and have diligently striven to accomplish, we have also found the care for the salvation of the Christian faithful and the completion of the construction of the cathedral church of the prince of the apostles in the city. For that is most incumbent upon a good shepherd, both to build the heavenly court and to make the flock entrusted to him blessed; but this is found most necessary, to rebuild the church, which is the head of all churches and the throne of the apostolic see. Pope Julius II, of blessed memory, has always been anxious to accomplish both, which is why he has granted plenary indulgences and many spiritual gifts to stimulate the faithful to works of godliness and to lend a helping hand to the construction.

Because we are following in the footsteps of our ancestor, and it is sufficiently known to all Christians that St. Peter was made prince of the apostles by our Savior, the Lord Jesus Christ, and the power to bind and loose souls was given to him by divine grace, in the words: "You are Peter, and on this rock I will build my church, and I will give you the keys of the kingdom of heaven. And whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven. And we too, although unworthy, have become successors of the same Heavenly Key Bearer, and sit in the holy church of God in his place, considering that, although by virtue of the apostleship commanded to us by God we have to take care of all the churches throughout the world in such a way that the churches, as houses of God, are not only maintained in their buildings and carpentry, but also, where necessary, repaired, it is especially incumbent upon us to take care of the cathedral church of St. Peter, the prince of the churches of the world. Peter, the prince of the apostles, all the more care and diligence: that, as St. Peter himself was made prince of the apostles by our Savior, so also his cathedral church, which was mostly torn down by our aforementioned ancestor in order to build it up anew, thus among all the churches of the city or the world needs such, be provided with proper and necessary buildings, rebuilt and expanded, and also afterwards maintained in such new construction, expansion and better condition. Moreover, it is also decided that the assets of the church, the Holy Mother, which has to bear so many necessary costs, are not sufficient for the completion of such construction; and that the construction itself will not be completed without God's will.

234 Cap. 1 Of the papal indulgences. W. xv, 286-239. 235

The Minorites, in their concern for the salvation of the souls of the faithful (especially those in the twenty-five provinces in which the Servant General observes): we have, out of concern for the salvation of the souls of the faithful (especially those who are in the twenty-five provinces in which the Servant General of the Order of Friars Minor observantiae regularis, as they are called, is on the other side of the mountains, and which are to be counted according to the custom of that Order; including all of Italy, Sicily, beyond Pharus, Corsica, Candia, Cyprus, Rhodus, up to Jerusalem, Dalmatia, Croatia, Bosnia, Hungary, Austria, Bohemia and Poland, except the land of the Archbishop of Gniezno, likewise the islands of the Mediterranean Sea), and considering that, although the Christian faithful themselves, who live in these lands and islands, would gladly devoutly wish of the indulgence granted on account of the said building, they nevertheless, because of the vastness of the oters, have no opportunity to go personally to the said building, or to deliver by other godly alms to the box ordered for this purpose, nevertheless fatherly decided, in order to promote their souls' salvation and the said building in time, according to the example of our Saviour (who sent his apostles to various parts of the world, to preach the Gospel and to win souls to the Father), in good faith of the Almighty God's grace, and of St. Peter and St. Paul, his apostles, and of all the saints' merits, also with good knowledge, forethought, and fullness of apostolic power, to all the faithful of Christ of both sexes, be they of what state, dignity, degree, order, office, or majesty they may, also to the spiritual monks of all orders, and other seculars, in all countries (except the aforesaid Gniezno) and aforesaid islands, and who come thither, so doing true penance and confession, provided they end within One Year, to be reckoned from the promulgation of the present our letter, and as follows, and so then further, according to our pleasure, the churches in said countries and islands, over which our beloved son Christopher of Forlivio, of the title of St. Mary of the Celestial Altar, has the right to consecrate. We have elevated him to the dignity of Cardinal because of his good life and praiseworthy morals, and for these and the other things described below we have appointed him as our Nuncio and Commissario in the said countries and islands for the year in question, and then further at our pleasure, together with those whom he himself or through others may still appoint and appoint,

according to the said nuncio and commissarii, or the salutary order to be ordered by him, or the salutary order to be further ordered by them in their stead, which he shall submit in this case, and into the boxes set for the purpose of the said building by the nuncio or commissario, or subcommissary to be appointed, according to the order and institution of the nuncio, commissary or the notified commissaries to be ordered or further ordered by him in his stead, to actually lay Christian alms, complete forgiveness of all their sins, and to proclaim as many and such indulgences as in a jubilee year, so that they obtain as much of such indulgences and forgiveness of sins as if they personally visited all the churches of said city and outside of it, which the Christian faithful are accustomed to visit for the sake of standing prayers, every day during Lent and throughout the year. And that they may also act with said commissaries, or those appointed in their stead, or again appointed by the same, that they may take a secular or monastic priest from all, even the mendicant orders, as confessor, who, upon their attentive hearing, may confess of all sins, transgressions and misdeeds, however high and terrible they may be, committed by the confessor; also of the cases and curses of excommunication reserved to the apostolic see; also of those which a person has committed by arrest, and which have been carried out with the consent of the parties on account of the interdict, and of which otherwise the indictment would be reserved to the apostolic see (with the exception of conspiracy against the person of the supreme pope, murder of bishops or other high prelates, and forcible laying of hands on them and other prelates, forgery of apostolic bulls and letters, bringing arms or other forbidden things to the infidels, (1) and the alms from our tola, 1) as well as what is brought to the faithful by the unbelievers against our prohibition, once in their life, and of the cases not reserved, always, as often as they desire, grant complete indulgence and forgiveness of all sins, impose wholesome penance, and administer the sacrament of the Lord's Supper (but without the governor's and own priest's detriment), and change all the vows vowed by them beyond the sea; except those to enter the monastery and to remain single, unless their validity is still in question.

1. Compare note 3, Col. 227. Here in the old edition aluminurll is given by: "those about alums and our tulph".

236 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 52, W. xv,239-291. 237

if the person would have been in duality, or if the person would have become unfit for monastic life due to age or illness, or such cause, or if he would have married according to the vows; In which cases we also want the vows to be changed, with the dispensation that the marital debt of the person who married contrary to the vows can nevertheless be discharged, and that he is no longer obliged to enter the monastery after his redemption, but cannot marry the other time; and that everything that is paid from such change of the vows is added to the work of said building.

And furthermore (one may act) with those who in ecclesiastical orders or benefices are defiled with the abomination of simony, if they steer to such work because of their transgression of the rules in this case; if such have been under the ban hereof, and yet have performed mass and other sacred offices, although not in defiance of the keys, or have otherwise maintained divine service, or in any other manner, even if they have improperly usurped church goods at the previous instigation or otherwise; with the exception of bigamy, bisexuality; But as for premeditated murder, if it is secret, that one did not serve at the altar, only in the court of conscience to give release or redemption for it, and to erase all stain or censure of incompetence and disgrace, so coming from it; that they maintain office in the received order, and thus enjoy the ecclesiastical benefices, which are to be regarded as conferred on them anew from then on, and the fruits enjoyed from it, if they also refrain from the canonical hours of prayer and other divine service, by the settlement made:

Similarly, one may act on what has been wrongfully taken and is uncertain, or has been acquired by usury and usurpation; also on what is certain, which one usurer extorts from another, and which, since he should pay the interests, he would not be willing to pay; or which one would owe to some church, which the Roman church should inherit according to the common law. Likewise about goods that come into one's hands, and those who have them do not know or doubt to whom they are to replace them, as well as if what they took were no longer there, or they had gotten it (to whom it belonged). Similarly, about those who have been consecrated or bequeathed without special designation, only for the benefit of the poor and other holy places, or for the marriage of girls, and for masses and other religious services, that their own names and persons have not been noted: both about those past

and to make a settlement for the future, so that if anything is paid for the said construction to the same nuncio and commissary, or to those ordered in their stead, or he alone would still like to order, and placed in the boxes themselves, they shall then be completely free from such goods left to them or otherwise wrongfully come into their hands, or obtained by usury, and whatever else they come to, that they do not know or doubt to whom they should return it, as has been said, and may not return such. And what before the promulgation of the letters of our forefather, Pabst Julii himself, was uncollected through such indulgences, even if it was left and given to the ordinaries, but as something uncertain; or what otherwise came to them, and what was claimed by the ordinaries themselves, or in their name, after the promulgation, and paid to them, in whatever way it may be; and what was not due as a debt before the proclamation for certain or uncertain persons and objects, but became a debt after the proclamation; also what is bequeathed, given, or otherwise accrues to the ordinaries themselves, as aforesaid: This is to be freely reclaimed, collected and collected as something that does not belong to them by the commissario and subcommissaries, or those he further appoints, also by ecclesiastical excommunication and fines and other appropriate legal remedies, also with the involvement, where necessary, of secular power.

The same shall apply to all those who have been promoted to the holy or priestly order without any other dispensation before the appointed time, and who have served in the said order. Likewise with those who, in case of affinity, blood friendship, or fleshly or spiritual relationship, arising from right or sinful kinship, are between the baptized and godparents; except for the single or multiple degrees; or by any other impediment to common respectability and justice, or by whatever impediment it may be, knowingly or unknowingly, in the third and fourth degrees of consanguinity and affinity, and by illegitimate intermarriage, if it is only secret, also in the first degree of consanguinity, married, and with carnal intermarriage completed, if only such impediment had never been pending, or could otherwise cause trouble.

Also with those who married in the fourth degree of consanguinity or affinity and did not complete it by fleshly union, that they be free from such guilt and sentence of banishment, of which they would otherwise be guilty thereby, but

238 Cap. 1 Of the papal indulgences. W. xv, 291-294. 239

that, according to the nature of the guilt, salutary penance directed to such construction be imposed on them, and that they henceforth no longer do such things, nor advise, help, and serve others to commit such things, and otherwise be reminded of what is to be done in this connection: that they thus enter into marriage anew, and in this way may remain free and without sin, and their children produced or yet to be produced from such marriage be considered legitimate, namely in the court of conscience alone. Also, as for others than those married in the third degree of consanguinity and the fourth degree of affinity, as stated above, whom we want to be counted free in both courts in this case and freed to marry again publicly; and that the same Cardinal, and to whom he especially entrusts his place in this, although in the fourth degree of consanguinity and affinity, and an obstacle to public respectability and justice exists, may dispense with such marriages.

Likewise, to deal with those who have been promoted above in an improper manner, because of such impropriety and incompetence of which they have been guilty, since they were in charge of the said order of office; also with those who have come to it too early, and are twenty-three years old, that they may also attain to the holy priesthood and serve at the altar. Likewise with all those who, whoever they may be, have property of churches, monasteries and ecclesiastical benesicies, of whatever kind they may be, and in the absence of judicial proof cannot be forced to return it, even if it could be proved. Likewise about all goods and legacies, and what else has been bequeathed as inheritance, for compensation of stolen and ill-gotten goods, and may still be bequeathed or granted in the future during the appointment of our Nuncio and Commissarii, as is done by the present letter. Likewise about all wills, donations on account of death, codicils or other last declarations of will, by whom and where they may also occur and during this appointed commission, be it for which church, holy place or persons it may be, certain or uncertain or absent, that because of their absence nothing is to be learned from them, and that otherwise they must also be refunded, but that the persons to whom they would have to be refunded are now no longer entitled to accept the same. Similarly, about everything in wills, donations on account of death, codicils and other last declarations of will for the redemption of the prisoners, even if they have been given to St. Mary of Mercy (de

mercede) or the Holy Trinity, the redemption of the imprisoned friars and St. Eulalia of Barcelona; also over inheritance and goods of the clergy and laity dying without a will, so as to have no legitimate heirs, even if the thus consecrated belonged to the said redemption of the prisoners by apostolic benefit. Likewise over all money and other things, so at noon meals and Gastereien and public spectacles, with certain celebration, by reason of vow, statute or use, it is in which place it may, be put on, or during the Nuntii and such Commissarii authority might be put on. All of which we hereby propose for this construction, and condemn the objectors all to the ban sentence and penalty of 500 ducats of gold by the deed itself. Likewise, concerning the restitution of such goods of the churches, monasteries and benefices, we want that against a certain part or sum of them, which are to be used for such construction, those who possess them thus, are counted free from all further restitution, and that they possess them henceforth without hindrance. And that the Nuncio and Commissarius themselves, or those whom he authorizes in general or in particular, may have the power to exclude all doubt, both about the persons to whom freedom to choose a confessor is to be granted, if this already includes entire communities of cities, towns, castles, villages or other places, also colleges, which with all their individual persons, namely said communities, castles, villages and colleges, castles, villages and colleges (if only the confession slip is not drawn on other persons than those who were stated and named in such parishes and colleges at the time of the issued confession slip), would have to decide, dissolve and interpret the lot count of the above-mentioned cases, or one of them, and the dispensation over the same or one of them, as all other doubts. And those who die without confession, whether they have otherwise confessed under a year, if they have only shown signs of repentance at the hour of death, shall nevertheless be free to be buried in a holy place. And they (the Nuncio and Commissarius) shall condemn the objectors to the penalty of excommunication and 500 ducats, which shall come to the building; also reduce and estimate the sum of money, for obtaining such indulgences and other objections, and for freedom to choose such confessors; also allow those of nobility, priests and graduates, a funeral altar, which they may keep with due honor and reverence, and on which (at ge-

240 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 52, W. xv, 294-296. 241

(The church is to be held in proper and honorable places, even if they are not holy or ecclesiastical, which may be bound by a common or special interdict of apostolic or ordinary authority, if only they have not given cause for such interdict), before daybreak, but toward daylight, in their presence or in the presence of their trusted servants, according to the contents of the chapter Alma de sentsut. Excommunic. I. 6. they may celebrate masses and other religious services either themselves, who are priests or will be priests at that time, or have them celebrated by other priests, and at the time of such interdict they may attend the service, receive the sacrament and other church sacraments without any disadvantage (except for Easter Sunday), and their bodies may also be buried according to the Christian church manner, but without chasuble.

Likewise, that during fasting and other forbidden times, eggs, butter, cheese and other dairy food, also meat, be used, eaten and consumed with both (that is, the physical and spiritual) doctor's advice, without conscience scruples, in all freedom, (said Nuncio and Commissarius) shall have freedom to grant: (who shall also have power) at the time of a general indulgence, even if it were imposed by apostolic authority, to open one or more churches for the proclamation of such indulgence, and to exempt the same, one or more, from the indulgence, and to hold divine service at open doors, and to have the bodies buried. Similarly, all oaths, be they in commercial contracts, instruments, lists, and prescriptions (except for those taken in the manner of the chamber), are to be enacted solely for their effect, and to be absolved from all perjury, but without harm to a third party. Likewise, all indulgences, including those usually proclaimed by the mendicant orders from the middle of Lent until Easter, and which we as well as our ancestors and the pre-notified See, or its authority, be it churches, monasteries, hospitals, also our (Hospital) of the Holy Spirit in Saxia in the city; likewise of St. Augustine's Order and other holy orders of the Holy Spirit in the city. Augustinian Order and other holy orders, congregations, brotherhoods, whatever they may be, and for whatever use they may be established from spiritual and secular persons, also granted to individual persons; also the complete in life, and all liberties, which any person, whatever his rank and dignity, even if he had the honor of the Cardinals or the office of Legation, over the above-mentioned cases or one of the same has been granted so far (except as much as the preservation of the poor and miserable persons in Saxony).

the Hospices of Rome and St. James in Galicia and the Kingdom of Portugal. We have the right to revoke or suspend the rights of the monarchs in the countries in which these hospitals are located, and which have their borders according to our chancery usage, as well as in some other places, both with regard to the campaign against the Turks and heretics, if they already contain clauses of reservation against all revocation and suspension (said freedoms): when and how often and at what time it seems good to the notified nuncio and commissario or their rulers and sub-rulers to revoke or suspend them. All and any of which (indulgences) we hereby suspend until the said time at our discretion, and declare and pronounce suspended and dormant, with prohibition of all alms collections otherwise done by virtue thereof, and order all and any of the local ordinaries, abbots, and other spiritual and secular persons, whatever their rank, dignities, orders, orders, and sovereignty or honors, to pay a penalty of exile and a fine of 500 ducats, so that they may be guilty of the same penalties by the fact that they do not hinder the proclamation of the said indulgence and the cancellation of the other such indulgences in their churches, cities and districts, where and as often as the same are necessary, or demand something under pretext of the proclamation, or even accept or demand from those who give willingly, and use deceit and trickery in reported matters or otherwise; nor prevent those who seek to benefit from such indulgences and to obtain their benevolent assistance, from doing so, in whole or in part, outright or in a crooked manner, in express words or tacitly; nor even, for themselves or through their vicars or officials, any treasurer of any order, monastery or brotherhood, or hospital, including ours of the Holy Spirit in Saxia, or St. Antonii, or other relatives. Antonii, or other administrators, freedom to build churches: Rather, we want them to find all such alms collectors, who in their jurisdictions, without letters of privilege, want to collect such alms from the Commissario and his rulers, whom he wants to order, with their belongings and goods, which we propose for the said building, and faithfully to the hands of our beloved son Bernhardt, St. Mary in Portiuncula Cardinaldiacons, said building administrator (and supreme overseer), and that they do not in any way dare or undertake to take those who have obtained dispensation and lot counting from him or his agents.

242 Cap. 1. of the papal indulgences. W. xv, 296-299. 243

The commissioner shall not be entitled to contest or hinder the power of these letters to obtain dispensation or absolution from the commissioner himself or his appointees and subdelegates to be appointed by them, or to demand some penalty for the case in which the above-mentioned dispensation or absolution has been granted, for the past and the future, according to canonical, imperial laws, statutes or usage.

However, we forbid the aforementioned alms collectors, with the same penalties, not to dare to collect alms in a certain way, nor to let their goods, as reported by the Commissarius and Subcommissarii, or their administrators, because of their (the coffers') fault, thus wither away, be beaten and sold to the said building, presume again in some way, or reclaim from the buyers, accountants (decorioribus) or commissioners, sub-commissioners, or their appointed people. And command, by the same ban and penalty, all preachers of the divine word of all orders, also the beggars, that, as often as the reported Commissarius and his officers ordered by him or their administrators request it, they exhort the above-mentioned believers in Christ to the taxation of said construction; and also, if the said Commissarius and his appointed sub-commissarii have them reminded of this, to refrain entirely from preaching (on the days on which the said indulgence and the abrogation of the other are proclaimed by them or by their order); and the said commissioner and the said rulers shall nevertheless have power to command and interpret all and any of the aforesaid, also to all and any of the aforesaid persons, under the same penalties, as often as they think fit and good; also to annul all oaths, such laymen of both sexes as they may desire, that they may remain with a society, fraternity, or number of some persons, and have done something certain, on account of such fraternity, society, or number, in regard to the said (other) indulgences, liberties, or alms-gatherings, always or for some time, and to absolve them therefrom in some manner; to restrain the blasphemers, contumacious and disobedient by means of ecclesiastical excommunication and other strong legal means, and also, if necessary, to call in the secular arm, and to drive them to couples; and also to institute public processions or parades to the said end, and to have the people and all clergy of all orders, even those who are otherwise exempt, assembled with the ringing of bells for the performance of such works, since then reported assembled clergy under penalty of the

The governor is to precede the ban and leave the commissioners and sub-commissioners the honorary office of initiating the indulgences themselves; likewise, after prior satisfaction, he is to release and remit the said ban and punishments, and also to restart the indulgences that have been initiated.

That also the copies and confession notes in said lands, islands and borders, which are written by the said nuncio and commissario or their appointed and further to be appointed rulers, and he signed or only provided with his seal, be granted faith, for this we give by apostolic power, by virtue of this, power and freedom, and will and command such.

And that the more the souls need other help, the more their salvation will be promoted, and they will not be able to obtain it: We want and grant, out of the said apostolic power, from and out of the treasure of the Church, the holy Mother, to the souls who are in purgatory, and who have departed from this world united with Christ through love, and who deserved during their lifetime that such help should come to them; because we want to help such souls, as much as we can with God, with compassion, out of divine grace and full apostolic power: that if some parents, friends and other believers in Christ, out of pity for the souls themselves in Purgatory, which are kept for the reconciliation of the punishments according to divine justice, during the commission of the Nuntii and Commissarii, contribute to the work of this construction any alms (according to the discretion and disposition of the Nuntii and Commissarii and the authorities ordered by him or to be further ordered), the most plenary indulgence, as an aid to the souls themselves in purgatory, for which the alms intended for them, applied in a godly manner, as above mentioned, will benefit them as an aid through the cancellation of the punishment; and all and every believer in Christ of both sexes, both clergy and monks, as well as seculars, shall lend a helping hand from the same abundance of power and clemency, if they lend a helping hand to the building of the said cathedral church; Likewise, all their deceased parents, benefactors, deceased in love, shall participate in all prayers, masses, canonical hours, flagellations, pilgrimages, and other good works that may be done in the whole universal holy contending church and by all its members, without the aforesaid apostolic statutes and orders, letters of liberty and pardons, even those called the great sea, which the same Order or its persons in general or in particular, under whatever kind of expressions and points it may be, may also have in such a manner.

244 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 52 f. W. xv, 299-301. 245

The only thing that can prevent them from being abolished is that they have been granted by the apostolic authority of their own accord and with good knowledge and from the fullness of that authority. As which we (whether already for their abolition or invalidation otherwise from themselves, or their contents, special, expressly named and own, also from word to word, but not by common or plain clauses or points, from which it could be concluded, clear written message, or otherwise a completely explicit form of speech must be taken and kept, which we all want to be named and incorporated here as well as possible, but otherwise leave them in their power and dignity at another time) only for this time especially and expressly set aside with such our knowledge and complete power, and not let anyone benefit from them; as well as all others which contain the opposite, or if some or their orders have been conferred by the very See, that they may not be condemned by apostolic letters to interdict, suspension or banishment, according to apostolic letters which do not give clear and express notice of such conferment from word to word.

But because it would be difficult to bring the present letters to all places where it would be necessary: We have decided by the aforementioned authority that their copies, signed by one or two notaries with their hand, and sealed with the seal of the nuncio and commissarii, or their sub-commissarii and administrator, if he wishes to set one, or of a prelate, or of a person in ecclesiastical dignity, shall be delivered with the same unquestionable faith that would be delivered to our present letters, if they were to be identified and delivered.

We also want that those who, in the money received from this indulgence, make some misrepresentation, likewise those who, in the above-mentioned matters, or on the same occasion, speak ill of the Commissario and the rulers to be appointed or further appointed by him, or of their order, or say that they have bought the said indulgence and liberties, and made a bargain and settlement with us or with someone else, since they, as obedient sons, have taken the trouble and expense of the said construction for nothing, by the act of which they are to be immediately condemned, and cannot be released from it by anyone other than us or the said commissary, or those specially authorized by him for this purpose, and only at the hour of death; and that the present letters shall not be valid after one year, and whatever else we may decide.

Therefore, no one should dare to invalidate or counteract this deed of ours, decree, order, award (of funds), suspension, declaration, prohibition, prohibition, command, benefit, annulment, will and conclusion (or in all matters where something has been commanded, raised 2c.). But if anyone undertakes such a thing, let him know that he incurs the wrath of Almighty God and of the holy apostles Peter and Paul. Given in Rome at St. Peter's, Anno of the Incarnation of our Lord 1517, Sept. 13, in the 5th year of our papacy.

Jac. Sadoletus. Cyprianus.

Which letters, after having been diligently read, we have received from the most worthy Father and Lord, Mr. Christopher of Forlivio, of the title of St. Mary at the Altar of Heaven Priest Cardinal and of the whole Minorite Order of Regular Observance General Servant or Ecclesiastic in twenty-five countries. We have been asked by the Most Reverend Father and Lord, Mr. Christoph of Forlivio, of the title of St. Mary at the Altar of Heaven Priest Cardinal, and of the whole Minorite Order of Regular Observance General Servant or Minister, and of the aforesaid indulgences in the twenty-five countries contained in the aforesaid letters, to order them to be kept together with the original itself by our final notary, and to have them kept; To all of which we have attached our decree or order, and for the greater certainty of the foregoing have printed our usual seal in such present. Done in Milan, in the house of our (episcopal) see, January 11, 1518, and of the papacy of our most holy Lord Pabst in the 5th year. In the presence of the reverend Freduli Magnardi, canon of Cererat and priest, Johannis Quirici de Ferrariis, canon of the collegiate church of St. Ambrosii of Iglevano, in the diocese of Novara, as witnesses called, obtained and requested for the above. The copy was made by Baptista, Bishop of Bosro and Comes Scriptor, and the Notary Joh. Thomas of Cavallis, Milanese and Imperial Notary.

The Jesuit Maimburg's report of Leo X's true intention in offering the indulgence shows that he was not concerned with St. Peter's Church in Rome, but that he wanted to give his sister, who was married to Prince Cibo, the proceeds of this indulgence as a bridal treasure.

From Seckendorf's nest. lid. I, 86 "t. 5 and 6 x "U8- 11-

246 Cap. I. On the papal indulgences. W. xv, 301-304. 247

It can be said with truth of Leo X that he showed all the qualities of a great prince, but did not have all those that belong to a great pope. Therefore, following the inclination of his nature to have everything splendid, he sought to carry out the magnificent construction of St. Peter's, which Julius II had begun. But he had completely exhausted the papal treasury by his inordinate expenditures on splendid things of every kind, which were more befitting for the most powerful monarch than for the governor of one who professes that his kingdom is not of this world. Maimburg 1. c. sect. 6 continues, that is why, following the example of Julius, he took recourse to indulgences, publicized them everywhere, and allowed those who would deposit the money for the construction of St. Peter's Church to eat eggs and cheese during Lent and to choose a confessor. It must be confessed in accordance with the truth that the popes who followed Leo were much more cautious in dispensing this spiritual treasure, and that at that time some things happened that would not happen now, and through which it came about that Leo's indulgences, which in themselves were very good, became very hated, especially in Germany. For it is reported that Leo immediately and without hesitation attributed to his sister, who was married to Prince Cibo, all the revenues of the indulgence in Saxony and the neighboring countries up to the Belt, and this so that he would give the family of Cibo a reward for the great means of help that were offered to him in time of need. For Leo was expelled from his fatherland Florence and lived in exile in Genoa. There are also writers who claim that this indulgence, in order to obtain cash, was auctioned off and awarded to the highest bidders; These buyers, in order not only to recover the money they had spent, but also to enrich themselves from this shameful trade, would then have hired such indulgence preachers and merchants with considerable money, whom they considered suitable to persuade the common people to pay the indulgence as much as these miserly and church-robbing merchants would offer it. It is certain that at the time when Urban II proclaimed the indulgences for the Crusade, the quaestores, who were appointed to receive the gifts of the faithful, were gradually challenged and corrupted by avarice, so that they finally committed great abuses in the exercise of their office.

The letter of indulgence issued by Bartholomew Farratinus as Leo X's commissary on Nov. 18, 1515, at Rome. Commissarius, Nov. 18, 1515, at Rome.

From Kapp's "Collection of Some Writings Belonging to the Papal Indulgence," p. 46.

Translated into German by Ll. Joh. Erh. Kapp.

To all and every venerable secular priest, and of whatever orders they may be, also to the regular mendicant orders, Bartholomew Farratinus, Canonicus of the chief church of the most noble Apostle in Rome and Commissary ordered to the things described below, wishes salvation and blessedness in the Lord! So that the obtained spiritual gifts of grace, which our holy father and lord, lord Leo, by divine providence of that name the X. Pabst, voluntarily, to invite the faithful of Christ to the works of godliness and mercy, and to lend a helping hand to the chief church of the chief apostle in Rome, according to the contents of the apostolic bull of a plenary indulgence on account of that church, issued under the date: Rome, in the thousand five hundred and fourteenth year after the incarnation of the Lord, the 10th of Jan, in the other year of our papal reign, that the good Lord Bertoldus, of the Bamberg diocese, may enjoy and rejoice in it for the blessedness of his soul: We hereby testify that this Bertoldus, because he has offered something out of his abundance of love to the said church and has lent it a helping hand, has, according to the said bull, obtained complete and free authority to choose a skilful confessor from among you; who, after hearing his confession diligently, shall tell of the misdeeds, infirmities and sins committed by him, whatever they may be and however great they may be, also of the cases which are reserved to the apostolic see, even if they are of such a nature that the apostolic see should be consulted for counsel; likewise of ecclesiastical punishments, if they were awarded by a judge at someone's request, to which, according to the agreement of the parties, one would be subject because of an ecclesiastical prohibition, and the absolution of which would be reserved to the said See; nor less from those cases which are reserved in the Bulla coenae Domini (to be read on the day of the institution of the Lord's Supper), with the exception of the enterprises intended against the person of the highest priest, the killing of bishops or other prelates, the laying of violent hands on them or other prelates, the falsification of the papal documents, or the violation of the constitution of the church.

248 From the Origin and Progress of Papal Indulgences. Indulgences. 2nd section, no. 54, W. xv, 304-306. 249

The following are the penalties that are imposed on the unbelievers for the alumnae of the Holy Scriptures and the apostolic letters. Rom. Church, and things, which one has brought from the unbelievers to the believers against the apostolic prohibition: once in life, and in the cases not reserved, as often as he shall have demanded such, and in the hour of death, as often as it should be doubted, impart to him plenary indulgence and forgiveness of all his sin, impose salutary penance, and administer Holy Communion (except on Easter Day and in the hour of death) at all other times of the year; as well as to annul all the vows he has made (except the vows to travel to the Holy Land, to enter the clerical state, and to surrender to chastity) for the benefit of the said building (if the confessor will have contributed from his fortune); but if he does not contribute anything of his fortune, to change it into other works of godliness; as also all oaths in contracts, instrumentis and obligationibus (except those made in the manner of the chamber) can and may be abated, all according to their effect. That also equally said electing person may eat and enjoy eggs, butter, cheese and other dairy foods, as well as meat, during fasting and other forbidden times, freely and without any scruple of conscience, according to the advice of both physicians; that also, if said person will be of nobility or a clergyman, he/she/it will have a supporting altar, which he/she/it shall hold with due reverence and honor, and on which in for this purpose comfortable and honorable oerterns, even if they are not holy and by ordinary power are subject to a church prohibition. Furthermore, that they, before it is light and bright day, but at daylight, in their and their housemates' presence, either themselves, if they will be a clergyman at the time, read mass and administer the other services, or have them administered by others; that they continue to attend services at the time of such a church ban, and their body (but without Leichgepräng) be buried in the graveyard. Finally, that they receive as much and the same indulgence and forgiveness of sins, which the persons, if they personally attended all the churches, which are in the city Rome and outside of it, every almost day, and are visited for the attainment of the stations of said city; namely, by going to one or some church or churches, according to said commissarii or other commissarii, of one or some, which one would like to deputize and subdelegate for this purpose, wise and to be established about this.

The Pope and the Pope's order, devoutly went, and in the boxes, which for the purpose of the said building were to be set by them, Godly alms really put in, would obtain, by apostolic power, which is granted in the said letter, can and may obtain; all and every statutes, ordinances and apostolic letters of all and every Roman popes, our ancestors, but especially the bulls of Paul II. and Sixtus IV, which are expressly and sufficiently contradicted by the said letter, as well as all other things contrary thereto, notwithstanding. Incidentally, this above-mentioned most holy lord forbids in the above-mentioned letter the Ordinary, as well as all and everyone, under the penalty of excommunicationis latae sententiae (the conferred sentence of excommunication), even in the case of loss of 500 ducats of soluble gold, which are to be used on the aforementioned building, so that after the indulgence granted, confession heard and absolution obtained from the aforesaid cases, to interfere in any way, or to hinder or disturb the contributors, so that they may not freely use, obtain, and enjoy the aforesaid obtained gifts of grace. To certify this, we have drawn up the present letter and affixed our seal to it. Date Rome in the Porticu of St. Peter. In the year following the birth of the Lord 1515, and in the 6th day of the month of Novembris, in the third year of the papal reign of our most holy Lord Leo, by divine providence of that name of the tithe.

The above-mentioned Bartholomew, Commissarius, signed it with his own > hand.

Form of a perfect absolution "after previous confession.

Have mercy on you 2c. And after the words of general absolution, the priest says: And again, by apostolic power granted to you and entrusted to me, I absolve you from all the sins, infirmities and misdeeds you have committed so far, be they as great as they may; also from all the punishments you have deserved, in whatever way it may be; also from the cases reserved to the apostolic see, as far as power is given to me. And again, by virtue of a plenary indulgence, I forgive you all the punishments you owe to suffer in Purgatory for the sins committed, and restore you to the innocence and purity you received in Baptism,

250 Cap. I. On the papal indulgences. W. xv, 300-309. 251

So that when you depart from this world, the gates of punishment will be closed to you and the door of paradisiacal pleasures will be opened. And that if you do not fall at that time, nevertheless, when you will be in the time of death, this grace will be kept for you unharmed. In the name of the Father, the Son and the Holy Spirit, amen.

Lucas, notary, signed it.

55: Letter of indulgence and brotherhood of Francis of Tripontio, which he sold as commissary of the Hospital of the Holy Spirit in Saxia de urbe in Rome on 27 Feb. 1516, so that the collected indulgence money could be used to feed the whore children laid to rest in Rome, among others.

From Kapp's "Sammlung," p. 65. Translated into German by M. Joh. Erhard Kapp.

For the deceased.

To the praise and glory of Almighty God the Father, and of the Son, and of the Holy Spirit, Amen. For the maintenance of the Hospital of the Holy Spirit in Saxia, Rome, and of the poor, sick and foundlings therein; for the repose of the faithful souls who are purifying themselves in the holy purgatory, so that they may be completely freed from the punishments of the same by the mercy of God and the power of the great Roman Pontiff, our most holy Father in Christ and Lord, Lord Nicolaus, by divine providence of that name the fifth pope, after having granted indulgences to the people who are still alive, has granted a plenary indulgence to the souls of the deceased, for which alms would be given according to the good pleasure of the commissaries; namely in the following words: If anyone among them will give the said quantum to this hospital for the souls of the father and mother or other deceased, who have departed from this life in sincerity of faith, unity of the holy Roman Church, in obedience to us and our ancestors, the Roman Pontiffs, in a contrition and perfect confession (if one has had time and can confess): To all these departed in Christ, we leave, out of God's mercy, in which we have a greater trust in heaven than we forgive out of His power on earth, all the punishment which they may receive after this life.

For the cleansing of sins they deserve to suffer, out of the foretold power and mercy in the Lord, and forgive them such. This indulgence has been confirmed and approved by our most holy Father in Christ and Lord Leo, by divine providence of this name of the X. And because Johann Bürger has given the alms set forth in the bulls for the souls of Conrad Bürger and Margarethen, Conrad's housewives, then these souls receive, per modum suffragii, per petition, plenary indulgence and complete forgiveness of all sins. According to the content of the apostolic letter. Hof Regnitz, the 27th of Februarii, in the year 1516.

For those who are still alive.

In the name of the holy and inseparable Trinity, the Father, and the Son, and the Holy Spirit, Amen. This is the indulgence given to the Hospital of the Holy Spirit in Saxia at Rome and to its benefactors and confreres. In particular, Honorius, the fourth pope of that name, gives the magister and the friars and procurators the power to establish and absolve from all kinds of usury, robbery, murder-burning, except when it happens in the churches; as well as from other things obtained in an evil and illicit way, if the right lord is not found. Likewise, they may confuse all vows, except when someone vows to go to Jerusalem; as well as absolve from the vigils that have been omitted by clergymen. Likewise, Bonifacius permits absolution from usury, capital murder, oppression of the poor, and incest, as well as from all the others mentioned above, like Honorius. Likewise, he forgives the seventh part of the expiated penance to the benefactors, makes the benefactors and confreres partakers of the indulgence of the stations of Rome and the consecration of the holy Roman church, and wants them to have their share in those who go on pilgrimage to the promised land. He also gives perfect forgiveness in the hour of death to those who give alms. Likewise, Urbanus, who is called the Fifth Pope, gives the benefactors and confreres the power to choose a confessor who can absolve them completely once in life and at the hour of death from all cases, including those reserved to the apostolic see. Likewise, he puts all those under a great ban who want to hinder or disturb this salutary work by reserving absolution to himself or his successors. Likewise, Pope Sixtus IV allows that all the

252 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 55. w. xv, sos-mn 253

Christian believers of both sexes, both ecclesiastical and secular, who are written in the book of the brotherhood, may choose a secular or unregulated clergyman as their confessor, who, after hearing confession from the persons who have chosen him, shall once, if they live longer, absolve them from all and any crimes and sins, as well as from banishment and ecclesiastical punishments, even on the occasion of a simony, which is to be obtained on obtaining the order, or benefices, or other cases, which are reserved either specifically or generally to the Roman Pontiff or Apostolic See, and for which the See itself might reasonably be inquired (except heresy, rebellion or conspiracy against the person or state of the Roman Pontiff or the Apostolic See, as well as personal offense against a cardinal, patriarch, archbishop or bishop of the Holy Roman Church, and priestly murder), and at the hour of death may receive perfect forgiveness of all sins, even those that have been exempted; so that if they have not died at that time, this or another confessor chosen in this way may repeat such, but in other cases as often and as much as it will be useful. Likewise, the clergy, enrolled as confreres, may obtain absolution and dispensation from any irregularity (except bigamy and willful death) in the foro of conscience from the confessor they may choose. Likewise, the said confreres 1) may annually, throughout the whole Pentecostal Octave, choose a confessor who may absolve them completely from all cases, also from those reserved to the Apostolic See, except those exempted from the foregoing. Likewise, the said confreres who are enrolled in the brotherhood and have been excluded from it, have the papal blessing; and if they die at the time of an interdict, even if it has been imposed by the apostolic see, they shall be buried without funeral pomp, if they have not been the cause of the interdict. Likewise, the said confreres have a yearly share in two and thirty thousand masses and so many psalms, and in all the goods that happen and can happen in the whole Order, both in life and after death in eternity. Also Pope Leo X. fixes all and each of the things now described, approves of them, extends them, and permits such things anew, as with more

1. "Confreres" put by us instead of "confessors" in the old edition.

in his and all other Roman Pontiffs' letters.

We, Francis of Tripontio, of the holy and apostolic Hospital of the Holy Spirit in Saxia at Rome, by apostolic power commissary to Germany, inform and know all and every venerable clergyman, as well as the regulars of every order: How on the day set forth below, Johann Burger, beloved in Christ, together with his wife Catharinen, and two sons Matthias and John, moved by devotion, have joined the holy brotherhood of the aforementioned hospital, and have been inscribed in the book prescribed for this purpose, and they also receive all the gifts of grace and complete forgiveness of their sins, which have been given to the confreres by the Roman Pontiffs. Also, by apostolic power entrusted to us, we make them partakers of all early Masses, fasts, chastisements, offices, alms, and all other good things that happen and will happen in the whole Order, both in life and after death. For the purpose of further confirmation, we have drawn up the present letter and affixed it with the seal of which we hereby avail ourselves. Given at Hof an der Regnitz, the 22nd of the month Februarii, in the year of the Lord M.D.XVI.

Formula of absolution.

Have mercy on you 2c. Our Lord Jesus Christ deigns to absolve you from the merit of his most holy passion. And I, by his and his holy apostles Peter and Paul's power, which is entrusted to me and granted to you, absolve you from all bonds, both great and small, of banishment, suspension and interdict, if you have fallen into them, and restore you to the holy sacraments of the church and unity of the faithful. I also absolve you completely from all your sins, which you have confessed, repented and forgotten, as well as from the cases reserved to the apostolic see, as far as the keys of the holy mother, the church, extend, and as far as it is granted to you and entrusted to me. I also restore you to the innocence and purity in which you were when you received Holy Baptism. I also forgive you all the punishment that you owe to suffer in purgatory. I will close the gates of hell for you and open the gates of paradise for you. Also, all the good you have done, or may do, will increase your happiness and divine grace.

254 Cap. I. On the papal indulgences. W. xv, 311-313. 255

And if he is a priest or clergyman, it shall be said: I absolve you also by this very authority from the Officiis and Vigils omitted by you, as well as from Simony and Irregularity, if you have committed any.

But the sick person shall be told: And if thou shalt not die of this disease, even so shall absolution be perfect unto thee, until thou draw thy last breath. In the name of the Father, and of the Son, and of the Holy Spirit, Amen.

John of Rome, by order of Mr. Francisci, Commissarii. Conrad Müller

wrote it.

56. M. Enoch Widemann's news of this Tripontinus.

From M. Enoch Widemann's Höfischer Chronik, which is in the Rathsarchiv zu Hof, printed in Kapp's "Sammlung", p. 66.

In February 1516, a Roman traveller, Franciscus Tripontinus, who had been wandering in Germany for almost a year, arrived here at the court and received a rich indulgence for all sins, disgraces, vices, and wickedness, such as burning, robbing, murdering, killing, committing incest, oppressing poor orphans, neglecting church services, usury, and also salvation from purgatory. 2c.., to all those who have given substantial alms for the maintenance of a hospital in Welschland, in Saxia de Urbe, where poor people, and whorish and foundling children put away by the clergy should be educated (as this Hudler has handed over notes about this to the people without shyness). That Germany therefore had to help the Welsh with its money, and raise their whore children, as if it were a work especially pleasing to God, so that heaven could be earned, and the torment of the sheaths avoided. From this it now appears clear whether D. Luther had an untimely zeal, since he turned away from the papacy by God's intervention and attacked with his writings such impudent boys (as monk Tetzel was in the Mark), who not only shamefully cheated Germany out of money, but also gave cause with such letters for all kinds of atrocious sins and disgraces, which God forbade in His law.

2. by the general commissions in other countries as well.

a. Joh. Angelus Arcimboldus and Christoph de Forli and their subcommissaries Tetzel and Samson.

57 Hermann Bonni Relation, how Arcimboldus was seen with his indulgence in Lübeck in 1516, and had silver cauldrons and frying pans made there.

From the eoruvevckio eüronie. Uudee., x. 134. This book is printed in 1678 in Dctav.

Anno 1516 Pabst's Leonis X. Legatus and Executor indulgentiarum, Johannes Angelus Arcimboldus, came to these countries, and finally also to Lübeck. He was brought in with great pomp and a splendid procession, and he collected a great deal of money in these countries through the letters of indulgence; however, this subsequently caused much confusion, because all of Germany was divided into different religious opinions. He had a whole silver service made for him in Lübeck, as well as silver kettles and silver frying pans, from the indulgence money collected in Denmark, Sweden and Lower Saxony; he had a bill of exchange merchant, a citizen of Cologne, named Antonius the Nale, with him, who immediately had to transfer this indulgence money to Augsburg and Italy by bill of exchange. This Antonius der Nale was strangled at night in a whorehouse in Lübeck, then secretly thrown into a puddle, and thus found dead.

58: Emperor Maximilian's order for Arcimbold to lay out his indulgences in Meissen. 1516.

From Tentzel's "Historischer Bericht," Vol. I, p. 102 reprinted in Löscher's Ref.-Acta, Vol. I, p. 387.

We Maximilian, by God's grace chosen Roman Emperor, at all times Major of the Empire, in Germania, in Hungaria 2c., confess that we have allowed and permitted the venerable, our dear devout John Arcimboldo, papal legate, knowingly with the letter, so that he may publicize and use the papal indulgence in the monasteries of Meissen and Camin, and have and take all the money that falls from it,

256 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 58 ff. W. xv. 313-316. 257

We sincerely commend this to our princes, the bishops of Meissen and Camin, and want them to follow the aforementioned papal legate with such jubilee money without confusion. This is our serious opinion. Given in our castle Ehrnberg, on the 27th day of August, Anno 1516, in the 31st year of our realm.

59 A letter of indulgence signed by Tetzel's hand, feria tertia post Lamperti Anno 1516.

From Hottingen's xrirnit. Heickelb. S. 29.

To the devout and beloved in Christ JEsu, Petro Currificis and Anna, his wife, we Bartholomew, the undeserved Prior of the Order of Predicants, wish salvation and abundant grace of God! Since your godly devotion, which you bear especially towards our Order, justly requires that we graciously communicate to you the benefits bestowed upon our Order by the most holy grace of the Savior: For this reason I give you the grace that you may be especially made partakers of all the masses, prayers, sermons, vigils, mortifications, 1) fasts, labors, and the other good works which our Lord Jesus Christ will have performed by the friars of our convent, both in life and in death; so that by the help of many voices you may earn both here the riches of grace and there the reward of eternal life. Next to this I will and decree that after your departure your souls shall be committed to the prayer of our fraternity, as soon as your death shall have been made known to us. For its authentication and testimony I have preprinted the seal of my priory. Given Tuesday 2) after Lamperti in the year of the Lord 1516.

Johann Tetzel.

60. memoirs, instructions and statutes of the venerable father, Mr. Johann Angeli Arcimboldi, Juris utriusque Doctoris, Brobst of Arcisate, of the apostolic see Protonotarii, and of the most holy in Christ Father and Lord, Pope Leo X, Referendarii, and to the

1. "Mortifications" put by us instead of "moderations" in the old edition. In Latin, eastiZutionnm will be found.
2. tvriu tertiu post I^inperti is given in the old edition by: "the third Feyertag after Lamperti".

Cologne, Trier, Salzburg, Besancou, Bremen, Upsal and the same; likewise Cambray, Dornick Tournay, Teronane, 3) Arras and Camin, cities and districts Nuntii and Commissarii, to proclaim and distribute the indulgences and liberties for the building of the cathedral church of the Prince of the Apostles in the city of Rome; which the said Commissarius agrees to keep unbreakably, under the penalty named in such apostolic bull of indulgences, set by the Most Holy Our Lord, and pronounced by his sub-commissarii and sub-deputies, as well as all and any preachers and priests who may be appointed or yet to be appointed in the work of the aforesaid Holy Indulgence.

From Kapp's "Nachlese," Theil III, p. 176. Translated into German.

First of all, the reported provost and apostolic commissary orders that said confessors or penitential preachers, whom either the commissary or the subcommissarii appointed or to be appointed by him shall be of a tender conscience, people of good life and at least mediocre learning, who know how to distinguish between good and evil, leprosy and leprosy, that is, sin and sin, and that they are willing to promote the glory of Almighty God and the Holy Apostolic See, and the salvation of the faithful who wish to confess to them, and to drive the people to the acquisition of said indulgences and liberties, and to solve the confessionalia, according to their ability; and that said confessors and penitential preachers are bound to vow and swear into the hands of the Commissarii or one of his deputies to keep what is set forth below; and that they also, as soon as they are chosen as confessors, consider themselves bound to keep everything described above or below in the same manner as if they had promised it with a bodily and proper oath.

Likewise, he decrees that in all places where the cross is raised for said indulgence, as long as it is erected, daily, or as often as the Subcommissary deems fit, after Vespers and the Completorio, the praise of the Blessed Virgin Mary and of the cross, according to the manner customary in the respective places, shall be sung by the clergy.

3. See the first note to the following number. "Teronane" will have come in by double reading of lornueensem and omission of LLorivensem.

258 Cap. 1. of the papal indulgences. W. xv, 316-318. 259

and the penitential preachers, with white staffs, and the subcommissary standing in their midst, shall be solemnly and devoutly offered before the cross. And when such stationes have been performed, the Commissarius or Subcommissarius shall join the confessors and penitential preachers in the sacristy, for the resolution of any doubtful knots and scruples that may occur.

Likewise, the subcommissarii shall see that all confessors and penitential preachers have a place in the church where the cross is erected, according to their dignity, as they hear confessions, and follow the penitential preachers in Rome therein; and that their chairs stand in proper places of the church, with their names and surnames in large letters, and the pope's coat of arms printed on such chairs. Nor shall they hear confession anywhere else than in the church where the cross was erected, except for persons who are prevented, such as the sick, the aged, and pregnant women, and others of the like, even those of nobility, and if it seems good to any of the said sub-commissioners that some persons and cases of conscience be heard in confession in other places besides the said church, but which are suitable for it, it shall be left to their consideration.

Likewise, in every parish and large city where the said liberties and indulgences have been proclaimed, as long as the cross is erected, there shall be at least three sermons a week throughout the year, namely on Sundays and other feast days of the week; or if there are no feasts, on Wednesdays and Fridays 1) (feria quarta et sexta). During Advent and Lent, however, only one sermon is to be preached at the proper hour, and two on feast days in the church, where the cross will be erected. The preachers should know that they are bound in their conscience to explain the bull and its articles to the people in their sermons, together with the immeasurable benefit they can obtain for their souls from such indulgences; and also the liberties contained in the bull, with the exception of all scruples; but only according to the texts in which the cases are contained in which they can obtain absolution or dispensation. And they shall first of all promote the salvation of the Christian souls, then also the benefit of the Roman Church, for the building of the main church of St. Peter, that also the preachers as well as the confessors shall be instructed by it to some extent, and all shall learn what they have to look at and do primarily.

1. Here in the old edition tsria Quarta et sexta is given by: "Thursdays and Saturdays".

The preachers should take care to instruct the people that the present indulgence has its full power and validity, so that they will go about acquiring it all the sooner when they hear from the preacher's word that everything is correct and certain; That the most holy Lord, our Lord the Pope, has full and perfect power to grant the same plenary indulgence for the living and the dead, and the forgiveness of all sins and punishments that one might suffer in purgatory, and all the liberties written below, because he, by handing over the keys from the hands of our Lord Jesus Christ to St. Peter with his successors, said: And what thou art on earth 2c. is the governor of GOD on earth; and whoever doubted this authority doubted the Christian faith and would not be a Christian. Furthermore, they will explain the urgent, indeed, emergency causes why the Most Holy One, our Lord, was moved to grant such an indulgence as is written in the beginning of the bull, namely, because the church of St. Peter and Paul, which is the head of all the churches of the world, was taken down to the ground by Julio, of blessed memory, with the intention and intention of building another, new one, the like of which does not exist in the whole world. As it is reasonable, because it is the head of all others, and with it the seat or residence of the Pope, and innumerable bodies of martyrs and other saints lie there, which in such cremation are always disfigured by rain and hail (weather). As a result, the same unburied and irrigated heap cannot remain lying there any longer without great disgrace to their holiness and to the whole of Christendom. But since the church itself has been started with such costs, and the income of the whole Roman church would not be sufficient for its perfection, its holiness has had to seek the accession of the believers in Christ, and has thus provoked them to it with the indulgences, which are St. Peter's own treasure. But since it is proper that their goods be used for the benefit of the Church, all the faithful of Christ should be exhorted to contribute to it, because St. Peter offers them his treasure and the kingdom of heaven. By and by, the said preachers and confessors will finally come to the matter itself, and present that in the present bull there are four main graces, each of which can be obtained separately, without the other.

First of all is the grace of perfect forgiveness of all sins. About which grace nothing higher can be said, considering that the man who, through sin, is deprived of the divine

260 Vom Ursprung u. Fortgang d.päbstl. Indulgences. 2nd section, no. 60, W. xv, 318-321. 261

And that all the punishments which one should suffer by right in purgatory because of sin committed and divine majesty offended, are thereby forgiven him, so that when he then dies, he leads straight to heavenly glory. And although nothing can be rewarded according to dignity in order to acquire such grace, it seems that in order to entice everyone the more to acquire it, the following can be well observed or arranged:

First of all, everyone who has repentance in his heart and confesses with his mouth, or who has repentance in his heart, with the intention of confessing in due time, should visit at least seven churches set apart for this purpose, where the coat of arms of the pope is affixed, and in each church devoutly say five Pater noster and five Hail Marys, to the glory of the five wounds of our Lord Jesus Christ, through which our redemption was effected, or the Miserere, God, have mercy on me 2c, which psalm is extremely useful for obtaining forgiveness of sins.

The sick, however, and those who are otherwise incapacitated, shall visit seven altars, which the commissary or subcommissary shall appoint in the church where the holy cross is erected, on which shall also hang the coat of arms of the pope, with like devotion and prayer. And if the persons are so ill that they cannot well come to such a church, their confessor may appoint an altar in a suitable place, according to his condition, that they may visit such and acquire the indulgence with prayer in the same way as if they visited seven churches; but for those who are lying in bed, some prayers and some devotional image may be arranged. And in the case that someone else asks to be excused from visiting the said churches and altars for one reason or another, the confessors may well allow it, according to the cause involved; but that, on the other hand, a greater tax be levied. However, in order that the tax for building the main church of the Prince of the Apostles may be increased, the confessors and penitential preachers, when explaining to the confessors the power and merits of plenary indulgence, must first ask them finely: What and how much they would like to give according to their conscience? so that they can then persuade them to pay the tax. And because the status and devotion of people is so varied and diverse that the reported Commissary cannot consider everything and set certain rates according to it, your paternal dignity has meant that according to the conscience of the people, they should be able to give more.

My louse therefore a difference to meet that about said attendance of the churches all Christ believers of both sexes steer approximately in the following way, namely:

The kings, queens and their sons, archbishops, bishops and other great princes, shall pay only 25 Rhenish florins.

The abbots, high prelates of the cathedral churches, counts, barons and other wealthy lords and their wives shall each pay 10 such florins.

Other prelates and lesser nobles, and governors (that is, parish priests) of large estates, and all others who earn 500 such (Rhenish) florins from permanent income or goods, or otherwise commonly during the year, shall pay 6 such florins.

Other citizens and merchants who collect 200 guilders shall pay 3 similar guilders.

Other citizens, merchants and craftsmen who have their own income and family, at least one such guilder. Other lesser, who have something in their own income or from their trade, half a similar florin.

The others, according to the confessors' state of mind. Which confessors shall examine very carefully how grievously, often, and how long the confessors have sinned, also their state, fortune, and conscience; and if they wish or are able to give more, they shall exhort them to do so, but if they do not wish or are not able to give more or so much, they shall not let anyone, if only to promote the building of the church, as much as they can, without mercy, because here the salvation of the faithful in Christ is sought so much as the promotion of this building. And those who have no money, may repay it with prayer and fasting. And what is said of men is also understood of their wives and adult sons, who may have peculium. And it is to be known that reported wives, so that they otherwise cannot manage without the will of the men, can nevertheless steer to this use of their given or contributed property, or other property coming to them by right, even against the will of the man.

b. The other main grace is the confession slip. Whereby the preachers and confessors shall particularly state and declare what most important and great liberties are given them: especially to choose a competent confessor, who shall absolve them from all banishment pronounced by a man, on the consent of the parties, and from all grave crimes otherwise before the apostolic see.

262 Cap. 1. of the papal indulgences. W. xv, 321-323. 263

The priests may release the sins they have retained, once in life and at the hour of death; but at other times, as often as necessary, and once in life and at the hour of death, they may grant complete remission of all sins, and change all vows, except those of monasticism, chastity, and Jerusalem pilgrimage, which have been publicly or solemnly vowed, into other godly works; likewise, they may administer Holy Communion at all times of the year, except at Easter and at the hour of death.

The third main good or grace is the communion of all goods of the church. And the said preachers and confessors will indicate a high value of the same: namely, that those who control such St. Peter's building and their deceased parents, who are different in love, may now and forever have a share in all prayer, intercession, almsgiving, fasting, supplication, masses, canonical hours of prayer, mortifications, pilgrimages, and all other spiritual goods that happen or may happen in the universal holy contending church, and by all its members. Which two main goods, the confession booklet and the community of all goods, the aforementioned Commissary, for the greater convenience of the believers in Christ, has set out a certain summa and ordered to be given to them, so that they are included in the confession booklets; therefore, it should be brought to their attention what goods of grace they obtain from the confession booklets.

The aforementioned Commissary also wanted that, in order to entice the believers in Christ to purchase them even more, and not to exclude the poor from such gifts of grace because of their poverty, each confession slip be distributed for the fourth part of a Rhenish gold guilder; however, so that four of these make one such guilder; Unless those of nobility or wealth, out of devotion or weariness, want to give more, which several shall then be placed in the indulgence box, above the ordinary treasury; or if the like are to be lent to a college or monastery of male or female gender, then their number and wealth must also be taken into account. For if they live on their own income, they shall give 10 or at least 6 such florins. Similarly, only one person is to be written on the confession slips, unless husband and wife, who are in one flesh, and father and sons, who are still in paternal power and have nothing of their own, are to be counted as one. The others shall make individual confession slips for their friends and relatives as they wish. The poor, however, will be taken care of in their own time.

shall be granted. The four mendicant orders, however, which will have to deal with the matter, shall receive the same free of charge for each convent or monastery of the place where the indulgence is announced. They can therefore write the confession note themselves and have all the brothers' names put on it, and it will be made out in the proper form. But they have to note that they cannot be given completely free of charge, according to the bull. They may then endeavor to acquire such by promoting the work with sermons and confessionals, encouraging and exhorting the faithful to steer diligently, in the certain confidence that they and other brothers and monks, whatever order they may be, may enjoy the grace of the said confessionals, choosing special confessors as they will 2c., regardless of what other liberties and statutes their orders, even if confirmed and affirmed by apostolic authority, may say against it.

It is also to be noted that in order to acquire said two main graces (or rights), it is not necessary to go to confession or to visit churches, but only to solve the confession slip. And although some think that they are already well provided with confession slips, because they have others, the preachers and confessors should teach them well that so many and high graces are bestowed upon them therein that the faithful in Christ may never tire of them, but as much as the overflowing and mild apostolic See bestows for the salvation of souls, they should also redeem them and never neglect the apostolic graces that make souls blessed. Furthermore, they should know that two great graces are included in present confessionals, which do not easily occur in others, namely the redemption from the ban, which is also pronounced by a man, and because of the communion, which the confessor to be chosen may administer. The matter described below is also to be well remembered and well explained and presented to the believers in Christ: namely, that in all confession slips only once in life and at the hour of death is absolution from the cases reserved to the apostolic see, and complete forgiveness of all sins and indulgence given; therefore, as many times as they have confession slips, so many times in life can they be absolved from such reserved cases and obtain complete indulgence. For it is good to have several confession slips, because of the frailty of the human race, which is all too inclined to sin; and thus, as often as one angers God in the reserved cases, so often can he obtain redemption by the authority of his governor. And thereupon the

264 Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 2, No. 60, W. xv, 323-328. 265

Preachers and confessors should indeed do this, and make it clear to the people that during this indulgence the confession slips they have or will have are of no use for its proclamation, because their power rests (or is stopped) in the meantime, but afterwards, when it is over, they regain their power.

d. The fourth main grace is for the souls in purgatory, because of the complete forgiveness of sins; of which the preachers and confessors should also explain the power and virtue well, and at the same time imagine that, since the dead cannot help themselves, those who enjoy and hold their goods are obliged and guilty to ask for their reconciliation, and to invest some of the goods left to them for the salvation of their souls. Therefore, he is to be considered most ungrateful who perhaps possesses a large amount of the deceased's goods, if he does not want to spend a little for their benefit and best. And it is most unjust that the poor deceased must be plagued with such heavy penalties of sin for so long, since he could get rid of what he left behind with a little money, and of which, for example, his inheritance, without asking for it. For no one will doubt or reasonably contradict that such a complete indulgence, at least by way of petition or as an aid, will be granted to the souls in purgatory, for whom alms are given, for the complete remission and annulment of their punishments.

Therefore, with these and similar reasons, they will be driven to pay taxes for their parents, relatives, friends and benefactors. Which tax shall be according to the first taxation of the feast of jubilee, so occupied for the living. However, Christian believers should know that the more they receive charity and property from the deceased, the more they are obliged to pay taxes. In this case, there is no need for repentance in the heart and confession with the mouth, because such grace is based only on the love in which the dead differ and on the tax of the living.

(2) After these four principal graces, some of the liberties mentioned in the bull must be touched upon, and especially those about or from all vows; except chastity, monasticism, and Jerusalem pilgrimage, of which vows this is to be understood, nevertheless, if they have been solemnly vowed; for otherwise they may be turned to the good or into the building of the said cathedral church; which liberty is to be made known to the people by the preachers and confessors. But the penitential preachers and confessors shall note,

and they are hereby forbidden to take the great vows, namely (of the pilgrimages) to the threshold of St. Peter and Paul (in Rome), and to St. James in Compostell. Jacob in Compostell, and all other such vows (in which the expense of traveling now and then, with offerings or other complaints of the vows, may amount to more than 10 Rhenish gold florins), but they shall report them to the Lord Commissary, or in his absence to two of his sub-commissaries, or if there is only one, to one, but otherwise, as said, to two at the same time, and make the conversion tax with them or him. In other cases, however, they may transform themselves. And this is to be observed at all times by all sub-commissioners as well as confessors, that at least the travel expenses otherwise necessary for the fulfillment of such vows and the offerings, which they would make in the process, are brought to the treasury; unless they would have cause to remit something of it, which is respectirily left to their good pleasure, if only it is not less than half. There shall also be counted the hardships and burdens that he who has vowed such things would necessarily have to take upon himself if he were to perform the vows, in order to then pay the tax to the treasury in such a way as he would like in his conscience to be relieved of such hardships and troubles; and some prayers and fasts shall be laid upon him over and above such tax, according to the judgment of the confessors.

The other liberty concerns dispensing and dealing with those who commit simony and act contrary to the rules, both over the prebendaries or spiritual goods, or offices themselves, and over the fruits unlawfully enjoyed under both courts. The preachers in the pulpit should touch moderately on this freedom, as far as the simony merchants are concerned, so that the people are not annoyed, and only say in general what kind of freedom it is. Which, however, may be further carried out by those who unjustly enjoyed the fruits of the prebends. For there are many ways in which one's conscience may be violated in the case of such unjust and evil enjoyment of the fruits raised: namely, if one neglects the sacerdotal duties; for then they are liable to restore the same fruits or revenues, according to the time when they neglect the canonical hours. This also applies to what is distributed daily to the canonicos or canons who actually stay there. For if they do not keep their hours properly, or do not wait for their hours and other divine official duties, or otherwise violate the

266 Cap. 1 Of the papal indulgences. W. xv, 326-328. 267

If the confessors have acted in violation of the church ordinances, they must return the unjustly enjoyed gifts to their court of conscience, or to God. Concerning this freedom, all confessors are forbidden that they do not violate it at all, but that they act jointly with the said Commissario, or two of his sub-commissaries, or (according to the above) only one, if there is only one; then a settlement may be reached with them (such sinners). Whereby the sub-commissioners must note that many are in such debt, and that the simony collector has no beneficium (or prebend), and consequently such is open; consequently, through such freedom, he again becomes partaker of the prebend in both courts. For such grace they shall pay the income of one year of such prebend, which they bought by simony. The same shall apply to those who have acted contrary to other rules, that they pay the income of one year. It should also be noted that if the benefit of the body (real estate) or prebend is small, and on the other hand the distributed endowments or donations or offerings, and other extraordinary additions are rich (fat), a larger assessment should be made according to these; to the extent that the orders can also be dispensed with, that they can wait for service therein.

But as far as the income of the beneficiaries by simony or in any other unjust way is concerned, diligence shall be done, and they shall be urged to give more, as much as is possible; namely, about half, the third or fourth part, or even less, if the unjustly possessed would not be so great or reasonably excusable, which depends on the conscience of the sub-commissioners. And if they would not be capable of any benefits in the accepted orders, then one sees to the worse or more unfortunate kind of irregularity that they give 12 or 10 or only at least 6 Rhenish florins.

The third liberty is to act on what has been wickedly taken, so that one either does not know, or knows according to some cases set below. For example, if one usurer owes something to another, or if one owes something to a single church, it should fall to the Roman church by right. Similarly, in such things as come into someone's hands, be it in whatever way, and yet do not know or doubt to whom it is to be returned. Likewise, in things left to the poor of Christ in general, or to a church without endowment. The preachers should explain such cases to the people, so that they may understand them correctly, especially in the following cases

In the first case, because of the stolen uncertain goods, because many are in this debt, especially merchants, who often cheat people they do not know in some way, if they sell higher than the goods are worth; or sell evil for good; or take something more than the value is, if they borrow for a while, or in some other way, of which there are countless. For in all such cases restitution should be made, and yet one does not know to whom or where. Likewise, all other cases of certain good are to be explained, especially if one should pay a certain amount of money to holy places or the poor in general, and perhaps cannot pay the whole sum in a timely manner, because then he can settle with the commissioner or sub-commissioners on an honest basis, and get rid of the payment of the whole sum.

In the case of this third type, the preachers of repentance must be careful, and they are hereby commanded not to count them out, nor compare themselves with them, unless their consciences amount to about 20 Rhenish florins and less. If it is more, however, they must diligently investigate such consciences, and inquire into the relevance of the trade and the debt, and then let it reach the Commissarium or the Subcommissaries, at least two, as said above. Which sub-commissioners, after careful consideration of all circumstances with the confessor, should urge the debtor to pay the whole sum, if possible, or half or the third part, with the idea that without compensation they cannot be saved. And if he does not want to or cannot, or another valid cause would otherwise be, it is left to the consciences of the sub-commissioners that they can still let up a little more, in order not to leave the soul of the confessing person entangled any longer.

The fourth liberty is to dispense with those who have been ordained before their age, without dispensation, on account of irregularity, and that they may maintain in the received order of the ministry. This pardon may also be proclaimed to the people by the preachers; and the confessors are forbidden not to count them out, but to report it to the commissario or subcommissaries, as reported above, who shall deal with such as have been thought at the other liberty of others guilty of such irregularity. But if they have no benefices (or spiritual goods), they may deal linder with them, that they give about 6 such (Rhenish) florins.

The fifth freedom is to dispense,

268The Origin and Progress of Papal Indulgences. Indulgences. 2nd section, no. 60, W.xv,328-331. 269

who have married in a forbidden degree of blood friendship or affinity. And it is to be noted that here is a carnal and a spiritual hindrance. In the first there are four forbidden degrees. The intermarriages in the first and second degree of affinity, namely by secret but not public (or nefarious) fornication, can be exempted from the sin and the forfeited penalty of banishment and dispensed with in the court of conscience alone, and the fruits born or to be born can be declared legitimate. And because this point is not clear enough in the bull, an example is set here, so that it may come right into the heads of all, or become understandable. If one had slept secretly with Bertha, and then engaged himself to Clara, her sister, and also slept with her, the pope allows that this case may only be dispensed with in a court of conscience. And this for a good reason, because a consummated marriage must be more valid than that secret mixture of whores. If, however, their intermarriage were to become public, and one knew of their affinity, the pope would not want to dispense with it, because of the public outrage, and in this he allows a dispensation in the court of conscience, because if such whore intermarriage were to come to light, it would be challenged and divorced by process. But if it remains secret, they can always live together in marriage, and the children inherit their estates.

And in these two things preachers should be careful not to let themselves out too much, lest the people be offended; and lest anyone who does not believe that someone can commit such a thing think that, hearing it, they are immediately granted forgiveness and redemption. Rather, in such cases the preachers in the pulpit should only speak of it in general, and indicate that all sins of the flesh can be forgiven, because God is not sparing in grace, because it is greater than all the sins of the world, even the most grievous. But the confessors are to question the confessors carefully and gently and thus bring them to confession; and when they have given them due punishment and warning, they are to impose salutary penance on them according to the bull; and when they have informed the commissioner or sub-commissioner, as aforesaid, of the crime and the criminal, they shall make a taxation with them, which they shall bring to the caste or box; which, according to other taxes imposed in the same cases by said sub-commissioners and confessors, shall be left to the equal judgment or good pleasure.

What closed in the third and fourth, together

If a man is married or divorced, he shall be dispensed with in both courts (of complaint and of conscience), and he shall be declared to be remarried and the children obtained to be legitimate. In these two matters, however, the penitent preachers are forbidden, as mentioned above, as in which the sub-commissioners must proceed in such a way that.

If they are in the third degree and rich, and have married unknowingly, they shall give 15 such Rhenish florins to the box.

If of medium wealth, 10 if poor, 5 if quite meager, as much as you can get.

But if they had married knowingly, they would have to pay much more, at the discretion of the sub-commissioners. And it is to be noted that by this freedom to dispense in the third degree, it can also be dispensed with if the contracting (or married) parties were in the second and third degree at the same time, because of the legal rule: that in as many degrees as one is of tribe, in the same they are also distant from each other; therefore they are also to be considered as people in the same degree. However, they shall give something more than if they were badly in the third degree, which the sub-commissioners will determine at will.

But if they marry in the fifth degree, the rich shall give 6, but the poor 4 and 3 florins.

The other obstacle is spiritual affinity, except for the single or multiple degree between the baptized and the exalted (Levatum and Levantem) alone; other degrees can be dispensed in both courts. But, as said, the penitents shall not enter the trial court (foro contentioso), but shall consult with the commissario and subcommissaries, who shall proceed with them as is said in the fourth carnal impediment. In all said cases, the confessors may dispense or count out in the court of conscience. Likewise in other works of incest and adultery, fornication, and others; but they shall consider the magnitude and length (or age) of the crime, and the nobility or wealth of the sinners, and after such all set the assessment as they find equitable in their consciences.

The sixth liberty is to settle with those who have wrongfully appropriated goods of the churches or monasteries, but cannot be urged to restitution by the courts, because those to whom it is to be restituted have no deeds or other necessary evidence; for those in such possession may not be restituted by the courts.

270 Cap. 1. of the papal indulgences. W. xv, 331-333. 271

If such writings were available, they may nevertheless settle; and if the settled money has been delivered to the cashier's office (or box), they are free from further compensation against said churches. And that they can then keep such things completely unprohibited is conceded in both courts.

The preachers must proclaim this freedom to the people, and the sub-commissioners must see to it that it is properly declared. And the preachers must be careful to do this, because it is very important to rid the consciences of those who withhold such things. For it is not to be believed that those who have had such things for so many and so long years would now want to disown them with shame and disgrace. Therefore the apostolic see, which thirsts for the salvation of souls, proposes a way by which they can be brought to relieve themselves of them with the benefit of the head of all churches (that is, St. Peter's Church). The preachers are also to touch the case, if those who have taken such things do not know for sure whether the goods belong to a church, but are only in doubt about it: that in that case it can be compared with them all the sooner. In this part of the liberty, the penitential preachers (or confessors) are completely forbidden not to settle in this matter on their own, unless, as aforesaid, only a sum of 20 such florins, but to consult with the appointed commissioner or sub-commissioners. Which sub-commissioners shall indicate to the one who has such church property: that without reimbursement no salvation can be hoped for, therefore they should at least agree to half. However, the sub-commissioners may, according to their convenience, let up to the third or at least fourth part, as it seems to them that the confessors would like to be treated. But they shall not lack diligence, because it is a most important case or point.

The seventh liberty is to seize and rightfully receive, for the benefit of the reported building, all goods, things, and monies which have hitherto been bequeathed, in whatever will it may be, to all uncertain churches and holy places, and such uncertain or absent persons, of which no science can be had, for the replacement of any stolen property, and which may still be bequeathed within the said two years; which the Most Holy, our Lord Pope, has bequeathed to the said building. And it is to be noted that between this indulgence or pardon and the above third one is the difference that there is no property left behind for the sake of the

stolen or stolen away occurs, and thus the pope does not draw to St. Peter's building, but only gives freedom that those who should give it to uncertain churches, holy places or poor in general, can, if they want, instead of paying uncertain churches or poor, enter into settlement with those who are ordered to act because of the building. In this present case, however, what is left behind for what has been stolen or stolen will be drawn on for the building in question, and can thus be seized by the building merchants or the executors. Likewise, the pope shall draw to the said building all goods that are illegally possessed by others; but those to whom such goods would have to be restituted cannot claim them again in any way. Likewise, all property which should be used for the release of prisoners, and which has been or may be bequeathed by anyone for such release, during said two years. Likewise, all goods that should be applied to banquets or other ceremonies by vow, custom, statute or law.

With such liberty, the preachers are commanded, under the penalties contained in the bulls, to announce, declare and indicate to the people all such cases, especially of that which has been left to replace what has been taken, under penalty of banishment, as below, and 100 ducats to be applied to the said construction, that all, who know something of such cases, and the notaries in particular, who are required for the last wills, give notice to the Commissario or the sub-commissaries beforehand, within eight days, from said notice, respective, so that such goods may be seized by the Commissario or the sub-commissaries themselves. From which ban they cannot become free, as if they 1) report such from the beginning; and that then reported sub-commissioners proceed to their seizure. However, they may deal with the owners or debtors themselves, for example, that they take half, third or fourth part, as it wants to go best, and let it be done according to the nature of the persons and the debt, and they find it good in this case (the confessors, however, may beware that they take hold of this freedom, where it amounts to more than 20 florins, as aforesaid, nor also in the way, as follows, of the cash 2) themselves), and then release the debtors from all further compensation.

1. Here we have erased "not".
2. "themselves" inserted by us.

272 Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 2, No. 60, W. xv, 333-336. 273

As for the preachers in particular.

Likewise, the preachers are commanded to remind often in the pulpit that all indulgences, even if they have been granted 1) by the Roman Pontiffs or others, are revoked, according to the Bull and Summaries (or Notice); except for those which the reported Commissary deems it good to renew and grant, and which he has already renewed, and still wants to renew.

They shall also exhort the believers in Christ with the aforementioned reasons that they diligently contribute to the aforementioned building and solve the confession slips. Similarly, they shall point out to them that no one shall deliver any money to the confessors or sub-commissioners for the purpose of obtaining indulgences or settlements made or to be made in the aforementioned cases, but that they shall deliver them to the treasury, if possible, with their own hands or by their own messengers. And if they are settlement monies, they shall be placed in the box with their own hands or with their own messenger (but in the presence of the subcommissarii or another person appointed for this purpose). Otherwise he shall know that he has not gained the indulgence, nor been freed by virtue of such settlement; but rather, if he knew this, and yet, out of contempt or good will, delivered said monies into the hands of the subcommissarii or confessors, he shall know that he has incurred the sentence of excommunication. The sub-commissioners and confessors, however, who accept such monies in some way into their hands, or otherwise deal with them fraudulently, shall be liable to the penalty of banishment, according to the bull, and in addition to 500 ducats fine to the above-mentioned building, as contained in the bulls and in the summaries of said commissarii with more. The said preachers shall also declare all and any blasphemers and slanderers, or other objectors to the said indulgence, by force of the said Commissarii, or rather by apostolic, as banished, accursed and outcasts, who, if the said Commissarius or the sub-commissarii will have science of it, will draw them to even harsher punishments and proceed against them.

As for the confessors in particular.

Confessors and penitents should also know that they have the power to absolve from all sins, however grave they may be, even in the cases reserved to the apostolic see, except those mentioned above. But is

1. "self" set by us instead of: "only".

In the reserved cases, if the misdeed is very great and the criminal is an official person and of great property, they shall talk to the sub-commissioners, and with concealment of the name and surname, merely with naming of the crime and the same protractedness and atrocity, and the criminal's property, they shall need their advice. Also in such grave misdeeds, that e.g. Murderers, murderers of princes and next of kin, death-rowers (parricidae), church robbers or desecrators, and others who commit such abominations, shall be admonished to public penance, where possible, and it may be done without danger before secular authorities, that on the day of penance or confession they go to the confessor naked to the clothes on their legs or shirts, slowly and devoutly, and ask for forgiveness before the cross, and receive the chastisement (scourging) in the Roman manner from the penitential preachers, remembering that our Savior Jesus Christ was not ashamed to let himself be stripped naked in Pilate's palace for the salvation of men, and to be beaten with cheek strokes and cruel rod strokes, and to endure such punishments until death. And if such public penance will not be convenient and imposed, they shall compensate the same with the greater tax. The confessors shall also, when counting the number of those released from the bonds of the ban, take care not to interfere with the external trial court, but shall refer them to the commissary or the subcommissaries themselves, and in the court of conscience shall diligently consider the cause why the banished persons were entangled therein, and the time during which they remained hardened or deaf in the ban; and if the matter is important, consult with the commissioner or sub-commissioners, and then at the same time, according to the relationship of the matters and the time of hardening, set a valuation with them, and then count them loose. Likewise, as often as reported confessors are summoned by the commissioner or subcommissioners, they shall appear before them; and if they hear anything to the disgrace or detriment of said indulgence, they shall disclose it and be diligent to promote the same indulgence.

The sub-commissioners and confessors should also be careful that they do not accept anything for the jubilee or for the comparisons, but have it placed in the boxes by the believers in Christ with their own hands, as stated above, under the above-mentioned penalties. They shall also not induce the confessors, apart from the said tax, to give them anything for the Sacrament of Confession or for

274 Cap. I. On the papal indulgences. W. xv, 33S-338. 275

If something is given to them voluntarily, they may take it.

The confessors should also swear in the above manner that they will listen to confessions with the greatest care, and that they will look more at the conscience than at the bag. And let it not be done, as sometimes happens, that some, out of avarice, seek only their gain and hurry over, without sufficient examination of the sins and the circumstances that have been involved. And it is not to be thought that such as are satisfied in their consciences deserve indulgence, when they afterwards remember that they forget even very gross sins, because of negligence on the part of the confessors, who did not properly inquire into the sins and their circumstances, which made them greater. Therefore, confessors should take care, as I said, that it concerns their conscience.

As far as the sub-commissioning scenarios in particular are concerned.

The sub-commissioners of the said indulgences, when they deliver the present reminders to the preachers and confessors, shall demand the above oath from them, and shall be extremely concerned that they perform all that has been described above faithfully and in fact properly and emphatically; they shall also see to it and take care that everything is observed exactly by the preachers and confessors, as far as each one in his place is concerned; otherwise they may take action against it, as seems good to them. Likewise, that the revenues of said indulgences and liberties be not diminished, but that all money be placed in the boxes to be ordered for this purpose, as the preachers have been commanded above to proclaim, and as is ordered in the Summaries; Except for the money for confession slips or confessionals, where a certain tax has been set, they may accept it in their hands, and from the income they may subsequently render due account to the Commissary, and see to it that, under penalty of banishment and 1000 ducats, which are to come to the said building, confession slips are printed by no one but the printer, whom the said Commissary will order, so that they may render due account. Likewise, they shall see to it that in every place where the cross has been erected, there is only one who distributes the confession slips, who writes in a booklet all the names and surnames to whom confession slips are given. And if they give some out for free (without money), he shall put the reason with it, why and to whom he gave such. And in all the confession slips

he shall sign his name with his own hand. The booklet is then to be handed over to the reported commissioner so that no fraud can remain hidden, but that a proper account can be kept of everyone and everything.

Likewise, in order to remove all suspicion of fraud and delinquency, the reported Commissary orders that at least three keys be made to all boxes ordered for reported indulgences. The third key shall remain with the local bishop, or his vicar, or dean, or parish priest, or other person in ecclesiastical or secular dignity, as the Subcommissary shall find most convenient. Likewise, the Subcommissarii are commanded in the same manner that, when the indulgence has been proclaimed, they shall, as soon as possible and in the very first letter after such proclamation that they may write to the Lord Commissarium, commemorate such proclamation as having been made, indicating the cities, parishes and countries, likewise in which district and on which day and month the cross has been erected. Otherwise, if they do not do so, they will be suspected of deception, and an injunction will be issued against them. And when the time comes to open the said boxes, they shall be opened in the presence of all those who have the keys, and of some other trustworthy persons, as the mayor or other secular or ecclesiastical servants, as may best be done. And no one shall touch the money until it has been counted in the presence of the persons named, and if it (the money) is not known, it shall be appraised by persons of understanding. 1) If they have been counted in Rhenish gold florins, the sum has been drawn, and the booklet has been added, and the account of the confession slips distributed in such a place has been made and set to the same gold florins, an instrument or record of it is to be made by a public and legal notary, in which the presence of the above-mentioned persons, and in particular of the rentmaster or his deputy, is to be recorded, so that the money can then be deposited in a safe place, or the money is to be kept in a safe place.

1. The counting of the indulgence money may have been connected with not insignificant difficulties at times. We take from Körner's "Tezel, der Ablaßprediger", p. W, the findings of the counting of the same in Frankfurt a. M., which took place on June 15, 16 and 17, 1517:

276 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 60 f. W. xv, 338-340. 277

The court shall order that the case be delivered to the said High Commissioner, as he shall order and command. In cases where the lot is counted or the dispensation (exemption) is granted in the external court of action, the sub-commissioners reported shall also see to it that, for the assurance of the lot-counted and exempted, they deliver to them patents or open letters of testimony, and send the names of those who have requested the same, with the nature and character of the cases, to the Lord Commissary where he is in the vicinity, or also to the city under whose jurisdiction they will be; for in whatever city he may be, a seal and letter may well be made out in good form.

Similarly, notified sub-commissioners shall comply not only with the special sub-commission issued to them, but also with the common commission or the commission issued by the apostolic see, in order to maintain the latter's authority and prestige. To promote its use and advantage. Therefore, they shall not only attend to their own commissions, but also to those of the other sub-commissions, and assist them wherever they can and may. However, they shall be cautious and completely removed from annoyance, so that they do not give the people the opportunity to speak against the indulgence, and they shall behave well among themselves. To which end they are to be ordered that no sub-commissioner, at least half a mile away from the cities and large towns, which are assigned to other sub-commissioners, put up the cross too close in the same way, so that there is no confusion; and if such a thing happens, the offended person is to report it immediately to the Lord Commissary, who will then make the appropriate order.

63 fl. of Frankfurt coins and Mainz pennies, 27 aldus on the florin;

18 fl. in rollbats and crossbearers, 15 on the fl.;

35 fl. in old turrnesen, 27 aldus on the fl.;

5 st. Schreckenberger, 7 on the fl.;

62 fl. in gold, good and proper;

3 fl. in Frankish coin;

3 fl. in Würzburg shillings;

3 fl. in medium Meissen groschen;

21 fl. in Räderalbus, 26 on the fl.;

29 fl. in medium wheel albus, as well;

4 fl. in bingen Hellern, 27 aldus on the fl.;

9 fl. in gold, not quite right;

2 fl. Rhenish;

3 fl. in gold from the lower forbidden lands;

I fl-wrong;

268 fl. in sum.

About this 13 blaffert Strasbourg coin and in different and foreign coins: estimated at 4 fl. Gold and 2 old Turrnesen frankfurt.

The rest may be done by the reported sub-commissioners and confessors with their own understanding, skill and diligence, so that they will not deserve anything less from Almighty God and St. Peter and Paul for such a great work.

Form of lot counting and total forgiveness.

May it be merciful to you 2c. Our Lord Jesus Christ absolves you through the merit of his suffering. And I absolve thee also by this and the apostolic power committed to me herein and conferred upon thee: first, from all sentence of great and small ban, if thou hast fallen into any; then, from all sins repented of, confessed, and forgotten, and grant thee complete forgiveness of all thy sins, and remit to thee the penalties of purgatory, as far as the keys of the holy Mother of the Church extend.

If some special redemption or release (dispensation) has to take place, it can be remembered in particular; e.g. from the death stroke, church robbery, irregularity and the like, I redeem you, forgive you and release you 2c. In the name of the Father, Son and Holy Spirit, Amen.

This is the first time that an indulgence by Arcimboldus has been communicated from the original in German. 1517.

Only at Walch.

Johannes Angelus Arcimboldus, Doctor of both rights, Prepositus of Arcisate, Protonotarius of the Apostolic See; and of the most holy in Christ the Father and of our Lord, Leo, by divine providence pope of the tithe, referendary, as also to the provinces of Cologne, Trier, Salzburg, Bremen, Besancon and Upsal and of the same cities and dioceses, so also to the cities and dioceses of Cambray, Dornick Tournay of the Morins, 1) Arras, Camin and Meissen, not less to the kingdoms of Denmark and Norway, for the construction of the main church of the most noble of the apostles of the city, appointed nuncio and commissa-.

1. In the heading of the previous document, instead of "the Moriner" it says "Teronane". The latter is wrong in any case. In Latin it says: Llorinsussm (Löscher, Ref.-Acta, Vol. I, p. 376). The Morini were, according to Caesar, a people in northern France on the Canal. - In the next number we are offered "Morin".

278 Cap. 1. of the papal indulgences. W. xv, 340-343. 279

rius, wishes the Lord beloved in Christ.... Priest of the Utrecht Diocese and of the liberal arts Magistro, also of the holy divinity Licentiato, constant salvation in the Lord!

The sincere and zealous devotion that you have shown for the Holy Roman Church, for the Apostolic See and for the important construction of the main church of St. Peter of the City (for the promotion of which we hold the Commissariat of the Most Holy Indulgence). Peter of the City (for the promotion of which we hold the commissariat in matters of the most holy indulgence favored for this purpose), since you have contributed to its renewal in accordance with the order issued by us, according to the riches of love, cheers us up and urges us to lovingly pardon you, so that you can cast off the burden of sins and the burden of transgressions, and obtain peace of conscience and salvation of souls through the grace of God; as well as that we are inclined to listen to your humble requests, especially to those which, according to our understanding, are made out of a burning devotion. Therefore, in consideration of your humble and reasonable requests, we also permit you to choose a secular priest, or a religious priest, of whatever order he may be, even of the mendicant orders, as your confessor, who, after carefully hearing your confession, will forgive you for the errors, crimes, misdeeds and sins you have committed, however gross and heinous they may be; even for those which the said apostolic see has reserved to itself, if they were of such a nature that this see should be fairly consulted about them, and because of the ecclesiastical censures which have also been imposed by a man on an operation, and into which you would also have fallen, with the consent of the parties, into the interdict whose absolution would be with the said see alone: except if thou hadst secretly stalked the person of the pope, laid murderous hands on bishops and other high prelates, and used violence against them and other prelates; falsified apostolic bulls and letters of indulgence; brought arms and other forbidden things into the lands of the infidels, and the judgments and censures pronounced for the alum of the Holy Mother of the Church, and for bringing things from the lands of the infidels to the faithful contrary to the apostolic prohibition: once in life, and in such cases as this See has not reserved to itself, as often as you may require, as well as at the hour of death, to grant plenary indulgence of all your sins, and duly absolve you from them, impose upon you a wholesome penance, as well as the Sacrament of the Lord's Supper at other times of the year.

The church shall be sufficient for all the times, except Easter and the hour of death, and all the vows made by you (except the vow to travel to the promised land, to enter the monastery, to remain single) can and may be transformed into other godly works. Moreover, as long as you live, you shall be granted to have an altar with due reverence and honor, on which you may perform at altars which are suitable and honorable, at all times of the year, except Easter, also at such altars which have been charged with an ecclesiastical interdict, by whose power it may be, If you have not given the opportunity for such an interdict, with the doors closed, without the presence of persons under ban, not even with the ringing of the bells, and if the events occurring at the same time should require it, before daybreak, but as it begins to be day; so that neither you nor the priest who performs the sacred act in the manner now described can be counted a sin, either himself or through another suitable priest, be he secular or a religious priest, of whatever order he may be without distinction, even if he belonged to your known household, inasmuch as he, or any of them, cannot give cause for such a jnterdict, say mass, or have it said. Also, where you have a church or some churches that you choose for this purpose, you may devoutly pray for indulgences at certain stations of the city of Rome] during Great Lent and also on other days when one goes to the churches of the city and outside of them because of the unbelievers. (where one performs one's devotions standing or kneeling), in the same way as long as you live, just as often and just as much indulgence and forgiveness of sins as you would be granted if you visited said churches personally every day. Furthermore, you shall be allowed that your body may be buried with a pall at the time of the interdict, by whose power it may be decreed, where you have not given cause for this, in a manner usual to the church. And of this we pardon you by apostolic power, that we may be sufficiently and specially provided for this purpose, by present. Also we make you and your deceased parents, departed in sincerity of faith and in union of the holy mother, the church, of all and every masses, prayers, holy practices, fasts, discipline, stations, alms, intercessions and all other spiritual goods, which are done and

280 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 61 f. W. xv, 343-345. 281

The Lord will do this in the future in the general holy church and the members of the same, by virtue of this same apostolic power. However, you should take care that you use this pardon of saying mass before day sparingly, because it is fitting that, since our Lord Jesus Christ, the Son of God, who is the radiance of eternal light, is offered on the altar, this should not be done in the dark of night, but in broad daylight. Finally, we grant you, together with the members of your household and family that you have at present, as long as you live, the Lenten season until Palm Sunday inclusive, and on other days on which the use of milk foods is forbidden (because, as we have heard, olive oil does not grow in your area), (because, as we have heard, olive oil does not grow in your region), butter instead of oil, and cheese, without anyone's freedom, even if both doctors agree, 1) to eat eggs and meat at the time when you are sick and weak, and at the same time, during the big week, it is forbidden to eat milk foods ever and always. Notwithstanding all mutual ordinances, which the above-mentioned our Lord Pope in all letters of our authority has not prevented and has not let stand in the way. To certify this, we have had the present letter drawn up and kept with our attached seal, which we use here. Given in Cologne in the year 1517, the 19th of the month of May, of the Papal Dignity of the Most Holy Lord N. in the fifth year.

Formula of absolution after heard confession:

Have mercy on you 2c. Our Lord Jesus Christ absolve you by the merit of his most holy passion, and I, by virtue of the power of him and of his blessed apostles Peter and Paul and of our most holy Lord Pope, who have been entrusted to you in this piece, absolve you first of all from all church censures, in whatever way you may have fallen into them; then from all your sins, wickednesses and errors committed up to now, they may be as terrible as they like, also from those which the apostolic see reserves for you, as far as the power of the keys of the holy mother extends.They may be as terrible as they like, even from those which the apostolic see has reserved for itself, as far as the power of the keys of the holy mother, the church, extends, and remit to you by plenary indulgence all punishment which you would have deserved in purgatory because of preconceived sins, and accept you again into the holy sacraments of the church and into the unity of the believers, into the

1. Thus by us instead of: "where the Medicus in both williget", which is in any case a Uebersetzungsfehler. The opinion is: if both the spiritual and the secular physician consent.

Innocence and purity, in which you were when you were baptized: so that when you die, the gate of punishment will be closed to you, and the door to the heavenly paradise will be open to you; even though you will not die, this grace will still apply when you are in mortal danger. In the name of the Father and of the Son and of the Holy Spirit, Amen. Thomas Henrici

wrote it.

62 A somewhat older letter of indulgence under Arcimvold's name, issued by Tetzel to Andreas Hummelshayn, April 24, 1516'.

From Höpffner's 8axoinu svanAsIioa, p. 73 reprinted in Löscher's Ref.-Acta, p. 376.

Translated into German.

Johannes Angelus Arcimboldus, juris utrius- que D., Provost of Arcisate, apostolic protonotarius and referendarius, and to the Cologne, Trier, Salzburg, Besancon, Bremen, Upsalian lands, and theirs, likewise to the cities of Cambray, Tournay, Morin, Ärras, Camin, Meissen and their districts, for the establishment of the plenary indulgence on account of the great building of the cathedral church of the most noble of the apostles, bearing the keys of heaven, in the city, nuncio and commissarius, appointed by the most holy in Christ the Father and our Lord, Mr. Leo, Pope the X., as is contained in more detail in the letters omitted under the lead mark of the same our most holy Lord Pabst, wishes Andreas Hummelshayn, beloved to us in Christ, constant salvation in the Lord! Since it is the godly devotional zeal that you, as we have recognized, bear towards God and the aforementioned cathedral church, because you have lent a helping hand for the continuation of this tremendously great work out of rich love, in accordance with the apostolic pardon: Therefore, by the apostolic authority given to us, we grant you the power to choose a competent secular priest, or a religious priest from any order, including the mendicant order, as a confessor, who, when he has heard your confession attentively, will absolve you of all your transgressions, sins, crimes and misdeeds, however great and grave they may be, even if they were otherwise reserved to the apostolic see, and of such a nature that one would first have to ask the apostolic see about them; likewise of ecclesiastical censures, which have also been pronounced by men at someone's request, or in which, because of the consent of the parties, an interdict can be made.

282 Cap. 1. of the papal indulgences. W. xv, 345-343. 283

and whose absolution would be reserved to the said See: (excepting cases of persecuting the person of the supreme pope, of killing bishops and other high prelates, of laying violent hands on them and other prelates, of forging apostolic bulls and letters, of supplying arms and other forbidden things to the infidels, and excepting the judgments and curses of excommunication into which one has fallen by inducement of the alum of the holy mother of the church, and by things brought from the unbelievers to the believers, contrary to the apostolic prohibition) once in a lifetime, but in such cases as are not reserved, as often as thou desirest, and at the hour of death grant plenary indulgence and remission of all thy sins, and perform wholesome penance, also administer the Sacrament of the Supper (except at Easter and at the hour of death) at all other seasons of the year; and transform all the vows you have taken (except for those beyond the sea, including the vows to enter the monastery or to remain single) for the benefit of this building. However, in such a way that during this commission and proclamation with the said commissioner or sub-commissioners of him, about the transformation of the said vows to the benefit of the said building, the settlement takes place. And hereafter confer upon you and your deceased parents and other relatives, who in true faith and unity differ from the Holy Mother of the Church, communion of all and every masses, prayers, divine offices, fasts, flagellations, hourly prayers, alms, intercessions, and all other spiritual goods, which ever and ever shall be done in the universal holy contending Church and by its members. In witness whereof we have hereunto made this letter, and have hereunto affixed our usual seal. Given Wurzen Anno 1516, the 24th of April, of the Papacy of our most holy Lord in the fourth year.

63 A letter of indulgence that Tetzel, as Arcimbold's subcommissary, issued to the priest and sexton in Schmiedeberg, Meissen diocese, because of the host that had been removed from the monstrance, which was nevertheless kept and well sealed. 1516.

From Seckendorf's Hi8t. I^utüer, lid. I, p. 15, § 6 reprinted in Löscher's Ref.-Acta, vol. I, p. 393. Seckendorf notes that Arcimbold's and Tetzel's titles also precede in this writing.

Translated into German.

To our beloved in Christ, Jacob Rynau, priest, and Severino Weiß, sexton of the parish church in Schmiedeberg, of the Meissen district, everlasting salvation in the Lord!

You have lamentably brought to our attention that, since on Tuesday in the Octave of the Feast of Corpus Christi of this year, after the end of Vespers and the Completorium, you placed the Holy Sacrament in its usual place in the church itself and locked it, and subsequently found the lock and straps intact and unbroken and opened them, you could not find the aforementioned venerable Sacrament; Therefore, to help your soul, you humbly ask us to help you in this case in time. Therefore, we, who seek the salvation of all, absolve you, who have compared yourselves with us according to your little ability for the benefit of said building, from the sentence of banishment, which you may have forfeited because of such an oversight, out of apostolic authority, which we administer in this region of Meissen. We hereby order all and everyone who is concerned, under the ban and punishments in our power, not to dare to challenge you, who are thus absolved, or any of you, in the least on account of the above. In witness whereof we have caused this letter to be executed, imprinted and authenticated with the seal of the said building. Wurzen A. D. 1516, the 1st of June, of the pontificate of our aforementioned most holy lord, the pope, in the fourth year. Hermann Berboem, pastor in Dorsten, Cologne diocese, signed it.

Hottinger's account of how the sub-commissary of Christopher de Forli (Forlivius), Bernardinus Samson de Milano, fared in Bern, Switzerland, in 1518.

This and the next following writing are from Hottinger's IÜ8t. 666l68iN8t. V. 1. 866ui. XVI, tOM. Ill, 6LP. 2, p. 160.

When this indulgence merchant was admitted to the city of Bern, he made himself popular especially with those who regarded the papal orders as oracles; and hung up the "diplomat" of his commission and the coats of arms of all Swiss cantons in the church of St. Vincentii. He himself said mass in the presence of many people, so that he could bring money to the church of St. Peter, which was his concern. He did not easily deny indulgences to anyone; he often handed out paper and parchment diplomas, but to no one in vain. To those who did not have much in the way of property, he opened the door.

284 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 64 ff. W. xv, 348-350. 285

He gave his rich treasure of indulgences for two batz, the others, however, had to pay more. The rich, who wanted to have indulgences for themselves alone, gave one crown thaler; but those who wanted to share this papal pardon for whole cities or offices, had to bring more.

Before he left Bern, he had the citizens of the city summoned to the great church in the afternoon with all the bells, and by Henri- cum Lupulum, of the Collegii Canonicum, the

standing as a Mercurius in the middle of the choir altar, announce a threefold papal pardon. First, from the superfluous treasure of Christ and all the saints, he gave forgiveness of all sins, of guilt and punishment, to all those present at that time who would kneel and confess their sins and pray three Our Fathers and Hail Marys, thus bringing them to the sanctity and incorruption they receive in baptism. Secondly, he opened the door of purgatory and said that whoever went around the greater temple praying three times a day could deliver a soul he wanted from purgatory. The third pardon is the richest of all; for after all had prayed with bended knees five times both the Lord's Prayer and the angelic greeting for the deceased, he exclaimed aloud: from that moment on all the dead of Berne, they may have died where they will, were freed at once both from hell and from purgatory and transferred to heaven. As he departed, he widely recommended the freedoms and indulgences he had granted to the lords of Bern, for which they had cause both to thank God and to show their filial obedience to the Roman See. After he had distributed confession slips among the council and citizens of the city of Bern, he departed hospitably, and even with a larded bag.

This is a narrative of Samson's boldness and what he had to deal with, especially with Henr. Bullinger, the dean of Bremgarten in Switzerland, who bravely resisted him.

Samson went from Baden to neighboring Bremgarten and visited both the pastor, M. Nicolaum Christianum, and the mayor there, who were quite willing to accommodate him. The dean, however, Henrich Bullinger, seriously opposed such a daring enterprise and did not want to let this money cutter in. When he had to rely on the indulgence bulls, as well as on the

The dean said: "I do indeed hear that this authority was given to you in Rome, and that you received permission from the dean to interpret your old rumble; however, you have never yet given me the consent of a proper bishop; rather, the care of souls belongs to me, not to the council or any other low authority. You put religion and conscience in danger, and you will not get me to look through my fingers and let the people be robbed of their property by these useless and futile bulls. But, the monk said heatedly, the Pope's reputation is even greater than that of a bishop; therefore I command you in his name not to deprive the people of these Roman pardons. I," replied Decanus fearlessly, "would rather do anything else and forfeit my life than have you impose your deception on my community. So then, you beast," the Italian continued, "I lay upon you the terrible ray of banishment, you who so boldly despise the Roman see and so deliberately resist the command of the authorities themselves; you will not be freed from it until you buy off the punishment of your audacity with 300 gold florins. Therefore, Decanus turned his face away from the deceiver, and as he was leaving he said: "I hope that I have done nothing that is not connected with my office, of which I will also give an account if it is necessary. By the way, your ban is unreasonable, for which I am not greatly distressed. At this, Samson became even angrier, and said: "Audacious beast, I will go to Zurich in a hurry, and complain about your bold and foolish show in the assembly of all Swiss cantons; such injustice has not been done to me by the entire Swiss country. Also to me, said the Decanus once again quite boldly, the entrance to the Swiss lords is not closed, before whom I may be unafraid to present myself.

A letter of indulgence issued by this Samson on Nov. 15, 1518.

From Hottinger's pkutaä. ckissert. mise^llLnsar., x. 550.

Translated into German.

Leo, Pabst X.

To all who will read this letter, let it be known and known how we, in accordance with the form of the Apostolic Grace reported below, are to be held accountable.

286 Cap. 1 Of the papal indulgences. W. xv, 350-353. 287

The Holy Father has granted Burkhard Würtz, Johann and Anna, his parents, with their compatriots, 1) to use, enjoy and benefit from the benefaction and apostolic pardon (by the pope under the lead in Rome at St. Peter's, for the purpose of building the cathedral church of the prince of the apostles in the city, by our most holy Lord Leo, the X. pope, the year 1517, Sept. 1, 1517. Pope, recently in the year of the Incarnation of Christ 1517, Sept. 13, and of his Pabbacy in the fifth year) of the power and commission issued by said our most holy Lord, the most reverend in Christ Father and Mr. D. Christopher of Forlivio, of the title of St. Mary at the Altar of Heaven Cardinal. Mary at the Altar of Heaven Cardinal Priest, and general servant of the whole Order of Friars Minor, over twenty-five countries included in the Bull, among which are also the whole of Italy, Sicily, Corsica, Candia, Cyprus, Rhodus, up to Jerusalem, Dalmatia, Croatia, Bosnia, Hungary, Austria, Bohemia, Poland, and the islands of the Mediterranean Sea: 2) (And the like also in the same manner and form of power and general commission, which of his own motion and good forethought has been further conferred and extended to the honorable friar Bernardum Samson of Milan, of the Minorite Order of the Observance friar, to the districts and oerters of the beloved sons, the Swiss in the twelve cantons and their confederates, as well as to the cities of the districts and oerters in Valtelin and Cur or of the Grisons, as can be seen from the charter issued in the form of a breve at Rome at St. Peter under the fisherman's ring the 15. Nov. Anno 1517, of the Pabstthum höchstermeldten unsers allerheiligsten Herrn Pabst in the fifth year given letter) namely in below-mentioned pieces:

That persons registered above may choose a competent confessional priest, secular or monastic, from all, even mendicant orders, who, after diligent

1. Samson had written in another Bernese copy with his hand to it: The Magnificus and High Noble Lord Antonius Spilmanu, with his wives D. Dorothea Rossin, with their daughters and father Aegidio, with their whole family.
2. What is included here in () is not in the Bernese Bull, but instead of it: and consequently to me, as the one deputized and appointed by him by virtue of such apostolic power 2c. In the margin, however: as also said of our most holy Lord Nuntio and apostolic Commissario General to the gentlemen of Switzerland, as the apostolic letter, which was issued in Rome at St. Peter's on Nov. 15, Anno 1517 in the form of a breve, reads. (This is written in Samson's hand.)

In the first hearing of their confession they shall be absolved from all faults, sins and misdeeds committed at the time of their election, be they what they may, if they were otherwise reserved to the apostolic see; as well as from all ecclesiastical excommunication, the counting of which otherwise also belonged to the said apostolic see; also from that which is otherwise exempted in (the bull) Coena Domini (except in those cases where the person of the pope has been stalked, bishops or other prelates have been killed, hands have been laid on them or other prelates, bulls or apostolic letters have been forged, weapons or other forbidden things have been brought to the unbelievers, (If the prelate or the prelate has brought weapons or other forbidden things to the unbelievers, has brought the alum of the tolfa from the unbelievers to the believers against apostolic prohibition, and thus has forfeited the ban), but not under the hope and pretext of this granted grace, and without the otherwise due penance or satisfaction, in life once, as well as in the hour of death and as often as there is doubt (or sorrow) about it, to grant ransom and pardon and complete indulgence; in the unreserved cases and parts of banishments, whether or not they are otherwise reserved by the pope to other subjects, as many times as they desire, to grant redemption and impose salutary penance; also to change all vows that have escaped them (except those about the sea, the vows of monastic life and chastity) into other godly works; likewise all oaths taken in all trade and commerce, bonds and letters (except those concerning the chamber), at least only so that one cannot sue on them 2c., [ad effectum agendi, or of the outward deed and effect at night, and may be counted free from it, as also from all perjury.

That also now reported voters eat, enjoy and use eggs, butter, cheese and other dairy food, also meat, during the Great Fast and at other forbidden times, with the advice of both physicians, freely, safely and without grief of conscience.

Also, at all times of the year, likewise at Easter and at the hour of death (but without any harm to their own rulers and priests), the sacrament of the evening meal, where they may wish, and may be devoutly received by any secular or monastic priest.

Likewise, that those of nobility or priests have a portable altar, which they shall keep with due reverence and sanctity, on which they shall also keep in proper, honest places, whether they are not holy, and subject to the church interdict, whether common or special, both by apostolic or ordinary power (if only they themselves did not give cause for such interdict), even before

The origin and progress of papal indulgences. Indulgences. 2nd section, no. 66 f. W. xv, 353-355. 289.

The priests of the church shall have the right, when it is daylight (or when it begins to be daylight), in the presence of themselves and their household members, according to the manner of the Chapter: Alma vom Bannurtheil L. 6, to celebrate mass and other divine offices, either themselves, if they are priests or will be priests at the time, or to have them celebrated by other priests; they may also attend such services at the time of the interdict, and their bodies may be buried in a Christian manner (but without a funeral service or vestments).

And that they also receive as much and the same indulgence and forgiveness of sins (as they would, if they visited all the churches of said city and outside of it, which are otherwise attended by the faithful of Christ, 1) (of the standing prayers of said city, in person, if they namely visited one or several churches or churches, (if they devoutly visited one or some churches or churches, according to the same nuncio or commissarii or the sub-commissarii to be appointed or to be further appointed by him, and put a Christian alms in the boxes to be arranged by them for the purpose of said construction) by the power granted in said apostolic letter.

It is also granted by apostolic authority that whoever receives such a confession slip and offers a helpful hand to the work of the said construction according to the order of the Commissarii or the Commissarii appointed by him, will share in all spiritual good that will ever happen in the whole general contending holy church for eternity; that all apostolic statutes, orders and letters of all ancestors, the Roman popes, especially Paul II and Sixtus IV, which are also expressly and sufficiently included in the aforementioned letter, and all others which might otherwise be contrary, shall not in the least hinder it.

Hereafter, the Most Reverend Lord, by said letter, forbids the ordinaries and all others, upon the sentence of the ban pronounced and 500 ducats to be struck to the above building, punishment, that they, after such pardon granted, confession and counting of lots of said cases, shall not submit to interfere in the least, or to hinder or offend in any way those who so control, in the use, enjoyment and reception of such favors, or

1. In the Bernese Bull it is written: to obtain the status prayers are granted that they choose a church which they want, and say three times Pater noster and so many Ave Maria there.

defame the Commissario himself, or the other persons to be appointed by him or to be appointed under him, or their order of regular observance. 2)

However, the confession slips do not extend to the conversion of the vows made or the forgiveness of the sins committed, before the reception of the same, because then they must be counted or dispensed from the vows made and the sins committed otherwise reserved by the deputies for this purpose; however, they will benefit the future ones. In witness whereof I, Brother Bernardinus Samson of Milan, of the Order of Friars Minor of the Regular Observance, having been appointed to the said matters, have executed and inscribed the present letter with my own signature and affixed the seal. Given in Bern, 1518, the 15th of the month of November.

67 Pope Leo's breve to the Swiss cantons, which had become very indignant about this outrageous indulgence stuff, in which he tries to appease them and promises to punish the indulgence preacher Samson after an investigation. 1519.

From Hottinger's üist. 666168.866. X VI, torn. II, p. 177 and KapPS "Schauplatz des Tetzelschen AblaßkramS" reprinted in Löscher's Ref.-Acta, vol. Ill, p. 925.

Translated into German.

Leo X, bishop, a servant of servants, wishes salvation and apostolic blessing to the beloved sons, the noble Swiss Cantons! It has pleased us to hear that, after some doubts have arisen from the disputations of some religious about the indulgence given by us for the building of the church of the most noble apostle and proclaimed there, which could bring about some danger to the soul and trouble, you have wished to obtain the pronouncement of the apostolic see, to adhere to the advice of this see, and to obey its commands. We therefore answer your devotion to this: that, since a similar dispute arose the other day between some theologians of Germany about the promulgation of this indulgence, we have given our beloved son Thomas, of the title of St. Sixti Priest Cardinal, the title of St. Sixti Priest Cardinal, the title of St. Sixti Priest Cardinal, the title of St. Sixti Priest Cardinal,

2. In the Bernese copy, the following is added: or that they do not dare to say that they bought said indulgences and liberties, or traded and haggled over them with someone.

290 Cap. 1 Of the papal indulgences. W. xv, 355-357. 291

We have answered our and the apostolic see's envoy in Germany by another letter about the Roman pope's authority in granting such indulgences with the true definition of the Roman church, which we want to be held and preached by all under the penalty of the pronounced ban, the absolution of which we reserve for ourselves and the Roman pope, except in the case of death; as you can clearly see from the letter itself, which we order to be sent to you, and will see to it that it is held. By the way, such disputations, which could arouse anger in the minds, are not to be listened to, but you will firmly adhere to the true statement of the Holy Roman Church and of this Holy See, which does not permit any errors. We have also ordered the preacher to be recalled at your full request; and if we find that he has gone too far in those points of which you write, we will have him punished. Given at Rome by St. Peter, in the year of the Incarnation of the Lord 1519, April 30, of our seventh papal reign.

68. Bapt. Puppn, 1) a Franciscan and Samson's colleague, wrote to the Swiss cantons, from which it can be seen how hated he had made himself among them. 1519.

From Hottinger's xentack. äisssrt., p. 549. Translated into German.

Magnifici and Esteemed (Highly Noble) Gentlemen! With due greetings > and compliments.

Since the Most Holy One, our Lord, for the propagation of the divine name and the salvation of souls, has meant to grant both 2) to the cathedral church of the Prince of the Apostles in the city of Reconstruction, full indulgences in various countries, and 3) other pardons contained in the apostolic letter issued in this regard: Her Holiness did not wish to exclude from the same communion the thirteen cantons of Switzerland, which, as experience has shown, she considers to be quite catholic and the most faithful sons of the Holy Roman Church, and perfectly willing to defend it, but has granted her Comissa-

1. Löscher (Ref.-Acta, vol. Ill, p. 926) calls him "Ober-Ablaß-Commissarius loü. l^rsno. de koppio".
2. Here we have erased "also".
3. "as well" put by us instead of: and.

The Holy See decided to delegate to them the Father and Brother Bernardinum Samson, and the Order of Friars Minor of regular observance. And would not have sent such to the Magnificos and Noble Lords in such important and salutary matters if their Holiness had not found him to be a learned and virtuous man. However, in the last few days our most holy Lord has learned through your letters that the same brother Bernardinus is said to have fallen into some errors in proclaiming this indulgence, about which her holiness is highly astonished and has verbally ordered me to indicate to you in her name that if this brother Bernardinus is troublesome to you in his preaching, he will be sent to Italy with your peaceful and quiet departure from you. But if you still tolerate him and want to hear him, their holinesses are content that he remain with you until his time of commission is over. For their holiness will be pleased to oblige you in everything that is conducive to the welfare of your souls. Therefore, Most Reverend Sirs, I would ask you to let the said Brother Bernardinum, if you would rather see him go to Italy than stay with you, leave without any restrictions; who, if he has erred in his sermons, will also be prepared to give an answer before our most holy Lord and to suffer punishment for his errors. Therefore I want to write this only to you, that you prove the magnanimity and grace and also the reverence for the holy Roman church that you have shown so far to the said brother Bernardino, as I ask and implore you most earnestly for it, and by the way, I wish you to live well in the Lord at all times. From our convent N. N. in the city, May 1, 1519.

69. indulgence instruction issued by Pope Leo X to Ennio, Bishop of Berulan, on Switzerland.

1514.

From Hottinger's xentuckoe. äissert., p. 515.

Translated into German.

Leo Bishop, the servant of the servants of God, to the Venerable Brother Ennio, Bishop of Verulan, our to the beloved sons, Swiss of the old great Covenant in Upper Germany, as well as of the Apostolic See Nuntio, with the power of a Legati de Latere, apostolic greeting and blessing!

292 From the Origin and Progress of Papal Indulgences. Indulgences. 2. section, no. 69. w.xv.m-gso. 293

Since we have already decided to send you to our beloved sons, the Swiss of the old great Confederation in Upper Germany and of the same Swiss towns and villages, in matters important to us and to the Holy Roman Church, as our and the apostolic see's nuncio with the authority of a Legati de Latere: We hereby, in order that you may make yourself popular with the persons living in the cities, towns, villages and lands mentioned, and with your friends and companions at table, grant authority to your prudence, in which we place a special trust in the Lord in these and other matters: that you confer the office of tabulionate or notary public on all competent persons, after you have made them swear their oath, according to the usual manner, and appoint said tabuliones to the said office; You may also make honest all illegitimate, natural, bastard, Manser, illegitimate, incestuous children, born in or out of wedlock, and be it from whatever sinful and unlawful cohabitation, their parents may be living or dead, in such a manner, that they may attain to the paternal and other inheritance of all estates, and therein follow hereditarily, without, however, some disadvantage to those who would otherwise have to attain to said successions (if the persons whom they follow died without last will) according to law; Likewise, that they be drawn and accepted to all honors, dignities, degrees, and secular public and special offices, and may and may administer and manage the same as if they were born of right marriage, and that you may restore and establish them to all rights of nature and lawful acts.

Furthermore, that you may exchange all both bad and other ecclesiastical offices, be they secular with care of souls (parish) or without the same, or ecclesiastical (that is, belonging to the monastery) of all orders, also those which otherwise belong to the said See, it may be for whatever causes (except for the said See and Roman court servants, (except for the said See and Roman Court servants who actually administer their offices), would be reserved throughout, duties, 1) either per se or for any cause, by exchange, and in such a way that the commendable and also the contentious, both in the Roman Court and outside the same. The said benefices shall be extinguished and abolished, both par excellence and for the same or any other cause, including all those within such cities, towns, lands, and oerteries, if they are open or may in time become open (if they are otherwise open because of the pa-

1. This will probably mean: which have been abandoned.

tronate of the laity, and also otherwise, as above, or according to their profession, at the said See or because of the kinship of our or the said holy Roman Church still living Cardinals table society, would be reserved or in something afflicted, insofar as such Beneficien annual fruits, pensions and income over 100 ducats of gold at the Chamber, The Lord may grant them to competent persons, even to those who have or have to wait for church benefices, of whatever kind and however much and of whatever kind they may be, among all the more than thirty reserved by decease or subject to some interest or otherwise. The monastery or ecclesiastical order benefices, however, both for life and for a time of your choosing, to commend or order; and to confer on them or on the ecclesiastical benefices for life, or for some time of life, and above the relinquished or ceded to you, as stated above, or at the instance of the relinquished or otherwise ceded benefices, whatever they may be, fruits, enjoyment and income, all kinds of annual interest (which shall not exceed a third part of said fruits, enjoyment and income), such abdicating or ceding, or also other capable persons, if they already be ecclesiastical benefices, they may be how much, of what kind and whatsoever they will, which the relinquishers or resigners will appoint to you, for life from those who at present hold such benefices, annually to certain ends and oerterns, about which they will be compared and determined, also in case of common robberies, delinquencies, sentences and curses, with the consent of those who take upon themselves to pay said interest, you shall have the power to reserve, order and direct; although the statutes and customs of the churches in which such benefits are, would also be established by oath, apostolic affirmation or other firm manner.

Likewise, that you may deal with all persons in said cities, towns, countries and places from time to time, who have sinned and defiled themselves by adultery in the fourth and third degree at the same time, or only in the fourth degree of blood friendship and affinity, or against other ways of respectability and right, notwithstanding, that they may marry among themselves and remain therein and beget children who are to be considered honest.

Similarly, with all persons about all kinds of

294 Cap. 1. of the papal indulgence stuff. ss. xv, zeo-Ms. 295

Deficiencies in the birth and inaccuracies into which those fall who, for example, under the ban, administer the mass or other divine offices, or have been there, as the names have it, if only it does not happen to the power of the keys to scorn, that they can get to all, even holy and venerable orders and serve therein also at the altar; and that in all the graces granted to them in this way, they may remember none of them; namely, up to 450 such persons.

In the same way, with the same or other persons, you can act in such a way that how many, which and of what kind of benefits of the churches, with soul care or without the same, which can stand together, they have the same, also in the church, in which their father has or will have a benefit, they can serve the Lord in the altar service at the same time.

Similarly, with them or other such persons, and who have about two parishes, or other church benesicies not well together; with those of nobility, graduates or otherwise capable, that they have three benesicies of all kinds, they may be equal with or without them, equal or unequal, existing under one cover. And if with the nobles, graduates or otherwise capable, it has been dispensed that they should keep for life two benesicies, although not existing with each other, at the same time for life; with the same nobles, graduates or otherwise capable, in such a way that they also retain the third, whatever it may be, or with the others existing secular benesicies, either with one or two of them (even if the canonicates or prebends standing together.), and both they and the unoccupied benesicies, even if they do not exist together, and both they and the non-existent benesicies, parish churches or their permanent vicarages, dignities, personalities, administrations or offices in cathedral or metropolitan churches, according to the episcopal high or collegiate churches would be such superiors, and to the personal dignities, administrations or such offices, (where persons are accepted by election and care of souls is involved when they are conferred on others in a canonical manner, or they themselves have been elected, well respected or otherwise accepted for this purpose and instructed therein), even those who do not exist together, retain them for life, and either at the same time or one after the other, or by exchange, as often as they please, and in place of the one or ones given away, another or others, equal or unequal, equal or unequal, of whatever kind, however many and whatever they may be, which, as has been seen, are to be found in the case of

can stand together, be free for life and be right about everything.

Likewise, with fifty persons, the twenty, but with those of the nobility and graduates who are eighteen years old, you may act to give them a church benefice with pastoral care, even if it is a parish church, a right of permanent vicarage care, or otherwise, as stated above, of some important kind.

Likewise, with one who has such benefices with pastoral care, because of which he would be obliged to accept all, even the holy and approved orders, you could act in such a way that he would not be obliged to be promoted to said holy orders under seven years (if he accepts at least the Order of the Subdiaconate only two years before the expiration of the same), and that you could postpone such exemptions for two years or one year, to be counted from the end of such seven years, once and more times.

Likewise, you shall have power to act with all persons, that if they study in the place where such order is established, or stay in the Roman court or in one of their benefices, which they receive or would receive at the time, they shall enjoy and raise freely for life all and every fruit, income and annuity of the same benefices, if they only pay off what is due thereon, completely, but in such a way that what of it must be distributed daily and given away as donations, They are free to enjoy and collect the benefits as they would if they stayed in the churches in which they received the said benefits, even if they did not even have their first habitual residence or domicile in the same churches or places, which they should have had there by virtue of the endowment of such benefits received or still to be received, or the statutes of the churches in which they receive them; that, notwithstanding this, they may not hold themselves in person in such benefices, nor be compelled by anyone to do so.

Likewise, in the 22nd year; with the secular clergy in the 22nd year, but with the monks who find in the 20th year. The bishops are to act in the same way with the secular clergy in their 22nd year, with the monks in their 20th year, and with all persons who have a defect of the limbs, also of the eye, but not of the canon, if it is not such a deformity that it causes trouble among the people, so that they can be lawfully promoted to all holy and established orders by any bishop who has the grace and communion of said See, even outside the proper and legally established times, and can officiate there at the altar.

Even with those without a dispensation before their

296Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2. section, no. 69. w. xv. 362-365. 297

The only way to prevent them from being caught in the mistake they have fallen into and from the wrongness that is attached to them as a result is to raise, count, and absolve them from the fruits they have already received, as if they had received the orders, so that they can also receive all the other orders.

Likewise, the clergy and all secular persons who, if they are not prelates, lay their hands impudently on clergymen and either accidentally commit murder, or who, according to their mind, are guilty of it, are to be absolved from such debts, errors and banishment, and whatever else follows from it. And to deal with clergymen on account of the wrongdoing arising therefrom, with the exception of premeditated murder, in such a way that they have freedom and power again, promote themselves to said orders, and in the service of the altar, which has already been preserved in the case of such faults, can also well maintain and enjoy all and sundry ecclesiastical benefices that exist alongside one another.

Likewise, all nobles, graduates, and priests are to be allowed to have an altar with the proper honorifics and shades, on which they may have mass read in their and their people's presence in proper and honorable places, and, where the necessity of important business requires it by opportunity, also before day, and in places that have been condemned to interdict or common ban by ordinary power.

Likewise, to act with all prelates and ecclesiastical persons and monastics, that they may make a last will and decree over their goods, which they have acquired, by whatever means, if it is only lawful, according to the measure of the apostolic chancery.

Likewise, that you may give freedom to all of the said cities, towns, lands, and towns, who request that they attend masses and other divine services at the time of the interdict imposed by the said ordinary power, and that they may be present at them, if only they have not given cause for it themselves, so that the interdict does not concern them personally.

Similarly, to those who request that they be allowed to choose a secular confessor or a confessor from all the monastic orders, who may also grant them, in the cases reserved to the apostolic see, the grace of complete redemption once in life and at the hour of death, but over those who are not reserved, as often as they request it, according to the form of the kind noted in the same chancery, to confer such power.

Likewise, all the vows that the people of the aforementioned kingdoms and dominions vow (except for the apostolic thresholds or doors of St. Peter, St. Paul, likewise St. James in Compostell and those above the sea, to go to the monastery and to keep constant chastity) to transform into other godly works.

Likewise, when you say mass or attend a solemn mass, to grant 100 days of indulgence to those who attend.

Likewise, that you may hear, recognize and properly dismiss the matters of all appeals already filed or still to be filed by the ordinary ecclesiastical judges or their deputies, both in and out of court; as well as no less all other matters belonging to and brought before the ecclesiastical court, yourself or through another, or others, in the shortest and worst way, without ordinary trial and judicial office, merely according to the true inquiry and finding of the matter, or assign them to someone else.

Likewise to make 10 comites palatinos palatines, and 10 poetas laureatos crowned poets, 10 milites auratos [gold-decorated men of war^, and 10 acolit capellans.

Also to accept others as our and the apostolic see's notaries by apostolic power, and to count them among our and the said see's notaries and ^ooIit chaplains, also our Lateran castle's servants and castle guards or war servants' number and heaps respective in grace; That they so enjoy and use all and every privileges, prerogatives, honors, exemptions, graces, liberties, privileges and powers, which others of ours and of the said See Notaries and Acolit-Capellani, also of the said Court Servants and Castle Servants, enjoy,' need and use, or could and would enjoy and use; and to present or cause to be presented to them all such Notarial and other such service emblems and badges of honor in the future, if they have been previously committed to duty.

Also to promote and present, or present and cause to be promoted, 40 able and skilful persons who wish to become Doctor or Licentiate in one or both of the arts, and Master in theology or liberal arts, or to obtain other degrees, after the first sharp and diligent examination, and according to the order of the Concilii of Vienna and other ordinary ceremonies: That they may be granted all and every liberty, right, pardon, privilege, and exemption, which are conferred upon others who attain to comparable degrees in the universities by and by in their studies, or

298 Cap. 1. of the papal indulgences. W. xv, 365-368. 299

The universities of the said kingdoms and dominions shall be free to enjoy, use, and benefit from all the freedoms they wish to be conferred. And hereunder to deprive and abrogate all previous apostolic liberties, letters and orders, which have been granted to the universities of said realms and dominions of common or special studies by all Roman popes, our ancestors, and said See, as well as all orders of the concilia or provinces, likewise statutes and customs, which would also be provided with oath or apostolic confirmation, to that extent.

Similarly, the endowments and the right of patronage of the clergy and seculars at the same time, or of the seculars, even if according to the endowment and endowment, they are entitled to half or all of them; likewise, the statutes and ordinances on property, in so far as to cancel them or to deprive them of their power.

Also to all respectable women, that they may go to all convents and nunneries, also to the observance of the closed ones (Claustralium), be they exempt or not, however they are kept closed, nevertheless with three respectable women, with permission of the women, who are set over such convents and houses, if they only do not stay there overnight, out of devotion four times a year.

Also to give to 10 governors of parish churches and other ecclesiastical authorities the power to absolve them, the ecclesiastics, whatever they may be, from both sexes, from all sins and crimes, in cases where otherwise only the ordinaries of the orders can absolve by right and custom or otherwise, and in those reserved to the apostolic see, to convert everything into other works of godliness.

Likewise, that you have the power to allow 50 secular clergy and also all other monastic orders to read the law, to hear it, to debate it, and to become masters or doctors in it. Likewise, to those of the monastic state, that they may preach and proclaim the Word of God freely and without sin everywhere, and enter the chair.

Also those who refrain from reciting and praying the canonical hourly prayers according to their charge to count off.

Likewise, to permit all persons to pray and say the hourly prayers and other devotions, according to the manner, custom and usage of the Roman Church, alone or with one or two companions.

Similarly, with all clergy, both secular and monastic, to act that they may

The law provides that the deceased may exchange, sell, and lease for a long time immovable property of churches and monasteries and their benefices, and may also lend it as feudal and hereditary interest or other interest and liability, and otherwise dispose of it; and where something is lacking in the proper manner of disposal, both in law and in fact (but only for the obvious benefit of the churches and monasteries or such benefices), to improve it and apply it to it.

Also to grant to the same persons that they may give up their also reserved benefices, as they are usually granted by you, into the hands of all ordinaries of the Oerter and the canons and metropolitan church superiors, or other persons standing in office and dignities, either outright or in exchange.

Likewise, you have and can give the power to eat, enjoy and use meat at all major and other fasting times and days, when meat, eggs and other dairy products may not be eaten, and in times of need and with the advice of both physicians.

And to grant to those who choose and visit one or two churches, or one or more altars of the cities or places, in which they may offer and keep up their standing prayer, that they, like those who in the great fast and other times and days of every year, when the standing prayer is held in the city of Rome, visit all and every church of said city, within and without the same, for the sake of such standing prayer, may obtain indulgence and remission of sins for all and every one.

And that you have the power to graciously remit the imposed penances in the Lord to all kinds of churches, outside or inside the monasteries, visiting or lending a helping hand for their construction or for their dedication and improvement, but only on two or three feasts, seven years and as many quadragens, or during the time as you please, so that it may last always or for some time, as you please.

Likewise, to grant the residents, citizens and all persons of the same that they may receive church sacraments at the time of the common ban or interdict, which has been imposed by ordinary power, and may bury the dying body in a Christian manner, however, without funeral.

And pre-notified liberties, pardons, bestowals and privileges also against your friends (or householders) and constant table companions, who follow you in these legation services, whether they were not already from the said cities, towns, regions and dominions, and whom your people do not even know the language of the place.

300 Of Tetzel's Indulgences in Germany. 2nd section, no. 69 ff. W. xv, 368-370. 301

understand or could speak intelligibly.

Likewise, all and every person to whom you grant such grace and liberties according to the power granted to you, or against whom you require such liberties, shall be exempt from all other ecclesiastical bans, judgments and punishments imposed or otherwise pronounced on account of suspension or interdict, which the law or a man has pronounced on any occasion or cause, if they are involved in it in any way, whether they have already lapsed into it over the year, or have been banished after the matter has been adjudicated, may be counted and declared by you to be counted, so that the pardons to be granted to them may take place.

Further, that all and every ecclesiastical benefices, with or without the care of souls, which also all and every aforesaid have received from all manner of apostolic benefits and have had the expectancy thereof, and in which and to which they are entitled, whatsoever and whatsoever or however much they may be, and of all their fruits, incomes and pensions, all the true value and honor of these benefits; also to the end that such pardons may be granted and your writs to be made thereon may be strong or valid, to be considered as good as expressed or named. And that anything contrary thereto which may be done or concluded by any person, by whatever authority, knowingly or unknowingly, shall be void and of no force.

In particular, however, that the force of certain letters of Pope Sixty IV, our ancestor, therein expressly provided, among other things, that the nuncios of said See, whom one would deputize at the time, even if they had the power of a Legati de Latere, should nevertheless not use their power to grant ecclesiastical benefices or to grant dispensations and other graces to be granted, and all other clauses that may be contained in the powers attached to these nuncios do not apply in the least against the above-mentioned your letters.

And that hereunder all common and special reservations, which occur at the time, and the reported infirmities or settlements, to assign the matter to commissioners, or because of the language, no force is entitled.

Likewise, that of the Vienne, Lateran, and other general conciliar and other orders, apostolic and ecclesiastical, monastic, and all religious statutes, even if they were confirmed by oath, apostolic affirmation, or otherwise; likewise the statutes, customs, liberties, and privileges of the Cluniac, Cistercian, and Brandonian orders and monasteries, such as to them and to others

The same orders have been conferred by apostolic letters from the Holy See and its legates, but they have been abrogated in every way, and their power has been diminished by this.

As well as all pardons of expectation, which have been or would be granted to some persons, also to our friends, companions at table or others, which we hereby expressly suspend or cancel, that you may use your freedom and power granted to you, in the benefits which may arise and be granted by you by virtue of this; and that everything contrary to this shall not apply, we give complete freedom and power over this by apostolic power, contents of these letters. Given at Viterbo, in the year of the Incarnation of Christ 1514, the 15th of October, of our Papacy in the next year.

d. Under the Archbishop and Elector of Mainz and the Franciscan Guardian of the Barfüßerkloster in Mainz, and his sub-commissar Tetzel.

70 D. Georg Arnold, former Chancellor of Zeitz, who died in 1588 and was an excellent jurist, made portrait of the Elector Albrecht of Mainz.

From Mencken's seriptor. rerum Oermaniear., tom. II, x. 1151. ' '

This archbishop held the most precious court in Germany. Therefore, although he had two archbishoprics and a lucrative bishopric, such rich revenues were not enough to redeem the archbishop's pallium, because he wasted everything, was too generous and did too much for the cause everywhere; therefore, he resorted to trickery and deceit to gather such, which was not befitting his reputation, and also gave him the push.

Luther's verdict on Albrecht.

This is attached to Luther's act with Carl von Miltitz at Altenburg, below in No. 276.

The Archbishop of Mainz and Magdeburg's summary instruction for the sub-commissioners, poenitentiarios and confessors who are responsible for the execution of the gracious indulgence and for the

302 Cap. 1. of the papal indulgences. W. xv, 370-373. 393

of the great powers, which for the benefit of the Church of the Chief of the Apostles in Rome are abundantly given by our most holy Lord Pope Leo X, may be named and decreed.

This writing is published without indication of the year and place, but with the name of Churfürst Albrecht under the title: Instrnetio snrninaria pro sndeonnnissariis ete. in quarto. It is found in Latin and German in Kapp's "Sammlung einiger zum päbstlichen Ablaß gehörigen Schriften," p. 93; in German in the Leipzig edition, Vol. XVII, p. 7, and in Walch.

Translated into German and annotated by M. Johann Erhard Kapp.

We Albrecht, by the Grace of God and the Apostolic See of the Holy Church of Magdeburg and the See of Mainz Archbishop, Primate and Archchancellor of the Holy Roman Empire in Germania, Elector and Administrator of the Church of Halberstadt, Margrave of Brandenburg, Stettin, Pomerania, Cassuben and Wenden Duke, Burgrave of Nuremberg and Prince of Rügen;^a^ ) 1) and the Guardian of the Brothers of the Order of Friars Minor de observantia of the Convent at Mainz,^b^ ) the pre-

1. In this document, the annotations marked with letters are made by Kapp; those marked with numbers are made by us.

a) The space would not be sufficient, if I wanted to tell this Elector's life here. Among the Electors of Mainz he is Albertus II and his life is found in the great historical koxioo quite accurate. But if you want to know something more about him, you must read the following scribes in addition to those listed there: M/ooui'r Reformation History, which the Herr Consistorial- und Kirchenrath I). Cyprian has already published twice, Mr. Heinrich Schmid's Brandenburg Reformation History, and the famous Consistorialrath I). Vo/r. M'ekaekr" Ler'neeer'i historical preface of the beginning and progress of the Reformation in Halle, which is prefixed to the centennial monument of the Reformation edited there in 1718; Georg Anold's Leben Churfürst Moritzens, which Mr. Immanuel Weber corrected in German, although not with all scholars' applause, had printed in Giessen in 1719; not to mention other scribes who have described the beginning of the Reformation. The well-known continuator of the Laronrr, LLoom", mentions our Chur

Fürsten 1. VII., Vnnal. ad a. 1517, x. 322, very donoriÜ66, when he speaks: "Erat autem hoc tempore inter Germaniae Praelatos Ecclesiasticos eminentissimus et dignitatis apice natalium splendore Princeps,Al- hertus, Archiepiscopus Moguntinus et Magdebur- gensis, Germaniae Primas et S. R. Imperii Princeps Elector, Marchio Brandenburgensis. Hunc igitur speciali commissione praefecit Summus Pontifex indulgentiarum publicandarum negotio etc."

b) No seriptor coaevns have let us know the name of this Guardian. Most of what we know of his

The apostolic commissarii decreed in accordance with the said gracious indulgences and other apostolic powers, together or separately^c^ ) wish all and every spiritual person, the secular, and the religious of all and every mendicant order, for the execution of the plenary indulgence and other graces, which for the benefit of the building of the church of the most noble apostle at Rome may have been graciously given by our most holy Lord Leo X. Pope recently in the manner of a jubilee. Pabst the other day in the manner of a jubilee, may be delegated and chosen, eternal salvation in the Lord! We send to your prudence the summary process to be observed in the execution of such a work of indulgence, which you, each and every one of you, shall diligently and faithfully, without guile or deceit, and as far as human weakness will permit, keep and follow in an oath which you shall have to swear at the end in our hands or in the hands of our servants, or even of those whom we shall specially ordain for this purpose.

Besides these, we want that, if one of you will be subjected to such summary process and orders described below,

Person and Conduite know, we have to thank the first mentioned LHwmrro, who reports of him p. 17 that he had been a short thick man. He tells hereupon that the Guardian and Barfüßerorden did not have desire to the thing. - In the old edition of Walch, almost the entire report was printed again in this note, which is included in No. 73 of this volume. Therefore, we have omitted it here.

c) It says here in Latin: 8p6oialit6r eonjnnetirn et in solidnin Oommissarli apostoliei depntati. This elansnla, in solidnin, is disjunetiva, and is given in German: sammt or sonders. It is opposed by dre elansnla si non ornnos, which is conditionalis, and is translated: sammt und sonders. In the first easn, if the oonnnissarii are deputized in solidnin, it is up to them if one or all of them want to proceed, consequently also in this indulgence commission both the archbishop Albrecht and the guardian of the Minorites, each one for himself could grant indulgences, the first of which has also happened according to the words M/eourr now quoted. In the other case, however, si non ornnes, a lawful impediment of the one Commissarii is supponirt. The first formula, sammt or sonders, is expressed in the dnro Oanonieo in various ways, as e. g. Simul vel separatim aut singulariter, prout negotii utilitas suadebit, c. n. X. de haeret, in 6. ut omnes aut duo vel unus eorum mandatum apostolicum exequantur, c. 8. h. t. in 6. item in solidum c. 6. de procur. in 6. con- junctim aut divisim. Schilter. ex. X, § 53, vobis et vestrum singulis, c. 1£ de haeret, in 6, with which seems to agree the formula known among the Romans: alter amdove, si 6is videlntnr, of which Barnabas Lrr'ssorrr'us d6 solenn, kor", k. Verdis lid. II, p. 219 can be read. See at all of the above formula: sammt oder sonders, des Herrn Geheimen Raths Böhmer dns eeelesiastieurn k. I., p. 667 se^.

304On Tetzel's Indulgences in Germany. Section 2, No. 72. w. xv, 373-376. z05

to transgress prohibitions, instructions and teachings knowingly, sacrilegiously and to the detriment of our said business; that, I say, he has thereby fallen into the censures, judgments and punishments contained in the apostolic letter, and that he can be absolved from such church censures, judgments and punishments, which he has thus brought upon himself, only by our most holy Lord, the pope, or by us, or by those to whom we shall give a special order.

Likewise, we decree that our subcommissarii to be appointed, as well as penitentiaries and confessors, who may be chosen by us or by them, shall seek above all the glory of Almighty God, the salvation of souls, and respect for the Holy Apostolic See, as well as the growth and benefit of the aforementioned building. If, however, one of the aforementioned persons, which God would prevent, intends or undertakes to live contrary to this regulation of ours and to the detriment of the said work, he shall know that as soon as he really begins to think this, he is deprived of the power of a penitentiary and of the power to hear confession. Also, if she should, out of obstinacy, take the liberty of hearing confession, since she no longer has any power and is absolved from it, we ipso facto consider her to be subject, then as now, to the censures, judgments, and punishments thundered out in the apostolic bull, from which she cannot be absolved, except by our most holy Lord, the pope, or by us or others, to whom we shall give a special order for this purpose.

We also want the subcommissioners who may be sent by us, and the penitentiaries and confessors who may be chosen by us or by our subcommissioners, to conduct themselves honorably and well in the offices of our commission, They should completely avoid taverns and suspicious places, and should absolutely abstain from all superfluous and useless expenses, so that those offices are not despised whose lives are held in low esteem. We will also punish most emphatically those who are notoriously guilty of this, and who will be convinced of it, which punishment we also impose on our sub-commissioners in our absence by the present.

Similarly, we decree and command that our

Our said sub-commissioners, as well as the confessors to be chosen by us or by them, shall do their utmost to present the apostolic penitentiaries decreed at Rome^d^ ) with all honor; therefore they shall also decorate the confessionals assigned to them with one of the Pope's coats of arms, together with their attached title, name and surname in rough and large letters.

We also forbid them to hear confessions during the sermon or during the stations at the cross in public or even hidden and dark places, so that it may not look as if they wanted to keep the people from the benefit of the divine word, or as if they had diligently chosen such places where all kinds of evil could remain hidden.

We also command the same, under the censures, judgments and punishments which have been unleashed in the apostolic bull, not to engage in any kind of sacrilegious absolutiones, dispensationes, commutationes, compositiones or settlements in such cases as are mentioned in our apostolic bull.

d) The Roman Doenitentiarii are those who administer the Iridium! kotznittzntiariÄtz. The most distinguished among them is called Dotznitentiariim Major, or rnnAnns, Italian Lomino Denitentiere, and is commonly a Cardinal. He expedites his office through two kinds of ministers. The first type is that of the priests who administer the so-called Kacranaentnill kosnitentiae in the three patriarchal churches after previous confession, and for this purpose the religious are taken from certain orders designated for this purpose, and they are commonly called koenitentiarii Minores. In the Lnsiliea Imteranensi the Ninoros Odssrvantss are recormati of the holy Drancrmei, in the Vnticana those of the Society of JEsu, and to 8anta Naria NaZsiors the Dominicans. In each of said churches there are seven of all kinds of nations. Each one speaks a particular language of the nation for whose good it is ordered. These cannot absolve in the easidns daxas rsssrvntis, but only in those cases which are forbidden to the common confessors. The second kind of Otkcinüum in the kosnitentiaria is those who govern the same after the manner of a tribunal, over which they also expedir lakera" ^xostoliens, after the manner of a breve, but under a different form and special seal, so Distinguished From the seal of the Lrsvinrn ^po8tolicornrn, which 8nd annulo ?i86atori8 are issued. The most distinguished is the Doenitcntiariae, so commonly is an anckitor rotae, under which stand the LiAiUntor Lrsvinrn, the Lnmnmtor, a Doctor Dscrstornm, who is also called Öanonmta, as well as the Nkeolo^ns Dosnitentiariae, not to mention the still lesser OLcmlinni. Whoever is eager to instruct himself more extensively on this matter, should read Dan Dm sccls8ia8t., p. 252 86HH. as well as the Abriß der kathol. Church, x. 565, which Mr. Georg Christoph Ferdinand von Rasewitz published in 1714 in 4.

306 Cap. 1. of the papal indulgences. W. xv, 376s. 307

The judges are not allowed or permitted by the provisions of the Bull, clearly and unambiguously. They shall also not engage in absolving censures dictated by the Ordinarii or other judges, unless by agreement of the parties. In the meantime, however, our said subcommissarii and penitentiarii shall be able to absolve those who have been involved in ecclesiastical penalties pronounced by the Ordinary or other judges, as far as the tribunal of conscience is concerned, and so far only that they may obtain the said indulgence; However, they must be told beforehand that they will take due caution from those who are to be absolved in this way, by means of an oath, so that within the termini competentis (proper term) they will give satisfaction to the offended party, where they have not done so, or will not be able to do so, and also surrender themselves to the Excommunicatori, and obey his order as much as they can. Of the judgments and censures, however, which have been passed by a canon, and indeed not at one instance, our subcommissarii and penitentiarii will be able to absolve those who confess to them, not only by virtue of the grace of a perfect pardon, since the eight years^e^ ) of our commission still last, but also by virtue of a letter of confession to be purchased,^f^ ) after said eight years of our bull will be at an end.

^1^) Likewise, we decree that in all places where crosses are erected for said indulgence, as long as the erected cross will remain there, daily, or as often as we or our Subcommissarii shall deem it good, after the Vespers and the Completorio,^g^ ) or before the

e) Thus, it can also be seen from this that this commission is supposed to last 8 years; God alone shortened the deadline and had this deception discovered completely in the third year by the blessed Luther.

f) The letters of confession, called in Latin dout688ioualia, are papal ludulta by which, after the tax has been paid, one receives the power to choose a confessor who can absolve the confessor of reserved cases. One seesLxarueu Oou-

eilii 1^id6utiui, IV, p. 109, latest edit. and LoF-.

Hist. Lwl., III, p. 112.

1. From here on, the instructions are often almost identical to those Arcimbold gives to his sub-commissioners. Compare Col. 257 sf. From this it can be concluded that the general commissariats received the form for this from Rome.

g) doiuplotorium or 60rupl6ta is generally when the service is concluded with a dolloeta or oratiou. In the Latin church, dourplota is the last prayer of the mass, and dorupletoriuru the last part of the canonical hours, by whose rseitatiou the office of the whole day is complied.

Salve,^h^ ) or at other times the praise of the cross by the Clerisei and the Penitentiarios with white sticks or rods,^i^ ) and by the Subcommissarium, who stands at the end between them, with due solenness and devotion before

h) By the salve will probably be understood the known '^utiplroua Üuali8 in the Roman Church 8alv6 UsAina. One sees of it of the gentleman abbot Schmidts doxieou secÜWiust. ruiuu8,?. III., p. 12, as also KoHttUr'-rArr LibUotlmvaiu Leolssiast.

i) It remarquiret both l7r-r ZHoe-r, that the Roman koeuitentiarii even today as a sign of their power virMiu, a rod, would have in their hands, as well as the highly learned Mr ^utor of the "Abrisses" I. 6. that they held a white plug in their hand, when they sat in the confessional. Count Carl von Schöneberg had once told him that when he had once seen the church of Santa Naria NaMore in Rome, and had passed in front of a confessional cat, the same had struck him on the head with the white stick. When he did not know what this meant, he was told that the Father had forgiven him for his sins. A much greater parade is made by the Sonnn o kenitentiere or koenitentiarius inujor. He is called the Great because he has the power to absolve in cases reserved to the pope. Eight days before Easter he comes alternately to the above-mentioned large churches to hear confessions. He sits on a chair raised three steps high, which is placed at the side of the high altar in every church, in the manner of a tribunal. In his hand he holds a little stick like a scepter, which is divided into three parts. The first part, which he holds in his hand, is of ivory, the other of Bresilgen wood and the third of ebony. All this shall not be a secret in the opinion of Herr von Rasewitz. He then deals with his power and the way in which he executes the commissions. This Oüleiuru of the NaZui koeuiteutiarii is said to have brought in 6000 crowns some years ago. But after it was reformed for the benefit of the apostolic chamber, the pope assigned this cardinal no more than 1200 gold crowns. Which news the Lord of Rasewitz has borrowed from the above-mentioned Ladleau de la eour de Homo, to which he also refers, as far as the laxanr of these kcwulteMiariae is concerned, but says nothing more of it than: "dar tont oola est 8u6r8alurueut eounu par la 7Ä":" sr soanckakeuse de la dlraueeHerie, Hui a ötö irupriruöe on diver868 lanAU68 6t euvo^öe pur tonte la dlrrötieutö, dau8 lapuelle on voit, Me 1'ad8olutiou des plu8 reasons erirn68 eoutre la do^ ds Dieu ne eonte pas Arand 6Ü086, iuai8 HN6 la rnoindre eontrovention vordre les statuts des?ap68 et les di8penee8 du quelczue rögleruent de la diseiplius eeeleÄasticiue ne sont aeeordöes czu'L eeux, Hui ont le rnoien de ^ros^es sornlN68, tellemsut Hus pour de l'ar^ent on oktient devant ee trikunal la permiKsion de taire tout ee yu'on veut ete. This is: For all this is sufficiently known from the so vexatious Taxe of the Chancery, which has been printed in various languages, and sent through all Christendom, wherein it is seen that the absolution from the very greatest crimes Against the Divine Law does not cost much at all, but the slightest contravention against the statutes of the popes, and the dispen-

308On Tetzel's Indulgences in Germany. 2nd section, no. 72. w. xv,377-381. z09

The subcommissarii, after the completion of these stations, should meet with the penitentiaries and confessors in the Sacristy to resolve the doubts and difficulties that may arise. At this meeting the confessors are to present to them the doubts, where they have some, not of fictitious and impertinent, but only of true casibus (cases), as they occurred to them at the time.

Likewise, we decree that the penitentiaries and confessors shall never hear confessions except in a church where a cross has been erected, except for persons who are prevented from doing so, such as the sick, the aged, pregnant women, and the like, or even noble and aristocratic persons; unless our Subcommissarii, for some important reason, deem it good that some confessors be permitted to hear confession from certain persons in certain cases outside the said church and in other convenient places, which we leave to the judgment of our said Subcommissariorum.

Likewise, we decree that in every city and place where the above-mentioned powers and indulgences have been proclaimed, only three sermons shall be preached weekly, namely on Sunday and the other feast days of the week, or if there are no feast days, on the fourth and sixth day, that is, on Wednesday and Friday.

During Advent and Lent, however, one sermon shall be preached daily at a convenient hour, and on holidays two, in the church in which the cross has been erected. We also command that no preaching be done at this hour in any other place,^k^ ) nor by anyone, whoever he may be, unless he has received special permission from the Subcommissario General.

It is also our will that the gentlemen preachers, in their sermons, should explain the Bull, together with all and every article of it, in the first octave, which immediately follows from the erection of the Cross, to the people in its entirety, so that they may, under

sationes of any rule of ecclesiastical discipline are granted only to those who have the means to pay large sums, so that for money one gets permission before this court to do anything one wants 2c."

k) To these words the blessed Lutherus opposed the 53rd thesis, as I reminded in my "Schauplatz", p. 95.

In their sermons, they should mention the great power of the Pope and Governor of God, who can give such graces and gifts, and which are necessary even for every man who wants to have eternal life. They should also not fail, within the aforementioned eight days and in all their future sermons, to open up and announce to the people the immeasurable and inestimable benefit of said apostolic indulgences and powers, which they can obtain from these indulgences during the eight years, both for themselves and for the faithful departed souls.

We also want the said preachers to stick to the text of the bull alone, and to explain the cases that can be absolved by virtue of it and the letter of confession, and in what cases dispensation, commutation, and composition or a settlement can take place by virtue of the said bull, so that foreign questions and those that do not belong here are absolutely omitted. For the words of the bull, being deep and high, require enough important and superfluous matter, excluding all subtleties, which is in fact taken from sacred theology and canon law.

These preachers should also inform the people of the indulgences that the prelates of the dioceses of our provinces have piously distributed from the treasury entrusted to them for the enlargement and increase of this work, including the one that we have just given for this purpose from our ordinary power.

The preachers should also exhort the people in all their sermons to pray an Our Father together with the angelic greeting for the welfare of our Lord Pope, and of the Holy Apostolic See and of the whole contending Church, for the conversion of hardened sinners and of those who assail this work, because it is impossible that the multitude of devout persons should not be heard.

Now that the sermons of the first octave after the erection of the cross have come to an end, the said preachers should hereafter and constantly in all their sermons make at least three or four points from the brief concept of the bull among the people, and explain and magnify them completely, as far as it will be possible for them, so that the people may not become disgusted with the indulgence out of forgetfulness of these so great approvals, and may come to despise the beneficence of the apostolic powers.

The preachers should also remind the people in all their sermons that they may diligently visit the stations of the churches or altars, obtain indulgences

310 Cap. 1. of the papal indulgences. W. xv. 381-384. 311

They are also to persuade the believers in Christ to strive, as much as they can, to share all the goods of the whole contending church. They shall also counsel the faithful in Christ to strive as much as they can to become partakers of all the goods of the whole contending church, which participation is more useful for people to obtain grace and to preserve it, as well as to overcome the temptations of the power of darkness, than if he were in a state of mortal sin for himself doing all the works of all pious people. Also, the preachers should say that people can be benefited by buying letters of confession.

Furthermore, it is our will that the preachers should indicate the following three points to the people in all their sermons.

First, that the faithful who wish to obtain such indulgences may, out of respectability and devotion before the day of their confessional fasts, and immediately the next day, receive the reverend Sacrament of the Altar at the hands of their appointed pastor, or another competent priest, in their parochial churches, or wherever it will be more convenient for them.

Secondly, in all their sermons the preachers should emphatically indicate and teach the people that all indulgences are suspended within eight years, and that all profits that might be made with them are likewise forbidden for the eight years,^l^ ) so that the people may not miss or despise our present indulgences and unheard-of^m^ ) apostolic power on the pretext of the indulgences formerly given and the profits that might be shown with them.

Thirdly, the preachers should not omit, in all their sermons, to indicate emphatically to the faithful the censures, judgments, and punishments announced to those who directly or indirectly disobey and rebel, or put all kinds of obstacles in their way, and to inform them, so that they may not fall into the same, since they can be absolved of them only by the pope or by us and our subcommissaries.

l) The great dispute that Johann Tetzel had with the Königslutter monastery arose from this suspension of the other indulgence. No scholar who has described the life of Tetzel has yet mentioned it, so I will not fail to recount it, at the very least, with the inclusion of all the letters exchanged at that time.

m) If one notices these words well, that this indulgence is given out for "unheard of", and holds them against the Decretalem of Pope Leo, one will hardly be able to explain both words in such a way that a contradiction should not be found.

Likewise, we decree that the preachers in their sermons and the penitentiaries when hearing confessions, namely the preachers in the first eight sermons constantly, and in the following ones oftener, but the confessors at all times with all those whom they hear confession, shall most diligently indicate the necessary cause to the faithful, by which our most holy Lord was moved to give and distribute such great grace and indulgence, as is said in the beginning of the bull: namely, because the church of St. Peter and Paul, which is noble in the whole world, has been razed to the ground by Pope Julio of God's memory. Peter and Paul, which is the most noble in the whole world, has been pulled down to the ground by Pope Julio, of godly memory, with the opinion and intention of building another, new one, which, as is fitting, must not have its equal in the world, because it is the head of the others, and with it the Pope, as God's governor, who also has a judgment seat with Christ, and in it various bodies are located, especially those of the blessed apostles Peter and Paul, and innumerable martyrs and other saints, which bodies are constantly being destroyed by rain and hail because of this ruin. In view of this, without great dishonor to his holiness and to all Christendom, this shapeless heap 1) could no longer remain shapeless and so subject to the rain. However, since the church itself had begun with such great costs that the income of the entire Roman church would not suffice for its expansion, His Holiness would have had to take recourse to the intercessions of the believers in Christ, whom He also wants to provoke to this end by means of indulgences, which are the real treasure of Saint Peter, at God's instigation. Therefore, the believers in Christ will not be ashamed to contribute to the construction of St. Peter's, especially since the holy apostle offers and promises his treasure to reward the contributors for their contribution.

Now follow the four most distinguished graces and powers admitted in the apostolic bull, each of which can be obtained separately without the other. With these four powers, the preachers should use their greatest diligence, so that they may most emphatically extol each one of them to the faithful, and explain it as much as they can.

The first grace is the perfect forgiveness of all sins; and can nothing be called greater than this grace, because the man who lives in sins and is deprived of the divine grace

1. "ungestalte Haufe" set by us according to Arcimbold's Instruction, Col. 259, instead of "Klotz" in the old edition.

312On Tetzel's Indulgences in Germany. Section 2, No. 72, W. xv, 384-386. 313

By this forgiveness of sins, the punishments that he would have to pay in purgatory for insulting the divine majesty are completely forgiven, and the punishments of purgatory are completely extinguished. And although nothing worthy enough to deserve such grace could be given in exchange, because it is a gift of God and grace is inestimable; however, in order that the believers in Christ may be invited to obtain it all the more easily, we decree the following to be taken into consideration, namely:

First of all, everyone who is contrite in heart and has confessed with his mouth, or at least has the intention and opinion to confess in due time, should visit the seven churches designated for this purpose, namely, those in which the coats of arms of the pope are hung, and in each church devoutly pray five Pater noster and five Ave Maria to the honor of the five wounds of our Lord Jesus Christ, through whom our redemption took place, or the Miserere,^n^ ) which psalm is very suitable to obtain forgiveness of sins.

However, sick and disabled persons shall visit the seven altars, which must be erected by the Commisiariis and Subcommissariis in the church where the cross will be, on which the coats of arms of the Pope shall also hang, with the same devotion and prayers as above.

But if the persons are so weak that they cannot comfortably come to such a church, then their confessor or preacher shall have an altar brought to a place that is convenient for them. If they visit this place and pray at or before the altar, they will earn the same indulgence as if they had visited the seven churches.

But to those who are on the sick bed, a holy image can be sent, before which or with which they can pray some prayers according to the confessor's liking, which likewise in this way should have done as much as if they had visited the seven churches.

If, however, some or one (person) 1) for a certain reason demanded that the visitation of the said churches and altars be abated, then the Penitentiarii may do so according to the cause heard, but that the said visitation be replaced with a greater contribution.

n) This will probably be the 51st Psalm.

1. Here Kapp has erroneously supplanted "female person". Compare Arcimbold's Instructions, Col. 260.

The way to put in the box.

But as for the contribution to the treasury for the building up of the said church of the chief apostle, the penitentiaries and confessors, after having explained to the confessors such plenary pardon and greatness of indulgence, should ask them: How much money or other temporal goods they would like to give according to their conscience for the said plenary pardon? 2) and this, so that they can bring them to the contribution all the more easily afterwards. Also, because the statuses and dealings of people are all too varied and different, which we do not take into consideration, and consequently cannot impose certain rates, we have deemed it good that such rates could thus be distinguished according to the common course.

The kings and queens and their princes, the archbishops and bishops, as well as other great princes, when they go to the place where the cross is erected or are otherwise there, shall pay five and twenty Rhenish gold florins. ^o^) The abbots and great prelates of the cathedral churches, counts, barons and other noblemen of nobility and their wives, shall pay 10 such gold florins for each letter of indulgence. Other, lesser prelates and noblemen, as well as the rectores of famous offices, and all others who either have to collect five hundred gold florins annually from permanent income or goods, or otherwise in general, shall pay six such florins. Other burghers and merchants who generally earn two hundred such gold florins shall pay three such florins. Other citizens, merchants and craftsmen, who have their own income and families, shall pay one such florin, but others, lesser ones, shall pay only half. And where the foregoing form is not so fully com-

2. We have changed this sentence according to Arcimbold's Instructions, Col. 260. In the old edition we read instead: "Before how much money or other temporal goods they wanted to spare according to their conscience said perfect forgiveness and fortune?"

o) The Rhenish gold florins have not always had the same price. Formerly they were coined to 21 gl., subsequently they were set by Oarolo V. to 24 gl. or 72 kreuzer, by I'oräinunZuni I. to 25 gl. or 75 kreuzer, by üuäolxlro II. to 26 gl. 8 pf. or 80 kreuzer, finally from 30 gl. Among others, one can also see Mr. v. U. U. Orclin.

allhier gelehrte äisp. äo Linonäa Kaxonioa 8 5, allwo he in der not. d. mehr Autores anführt, auch dieses als was was Besonderes anmerkt, dass ein Goldgulden rheinisch in den sächsischen Gerichten durch ein königliches Rescript vom 10. Aug. 1711 auf 1 Rth. 22 Gr. 6 Pf. Leipzig foot.

314 Cap. 1. of the papal indulgences. W. XV, 386-389. 315

We declare that the said kings, bishops, dukes, abbots, prelates, counts, barons, distinguished nobles and rectors, as well as all others who are above, according to the principles of sound reason, according to their munificence 1) and generosity, after they have heard the subcommissaries, penitentiaries, and their confessors' advice and conclusion, shall deposit or have deposited, so that they may fully obtain these graces and gifts. All others, however, are left to the discretion of the confessors and penitentiaries, who always have the better condition of this building in mind, and who should induce their confessors to give more, and should not let anyone go completely without grace, because here the blessedness of the believers in Christ is sought no less than the benefit of the building. But those who have no money should replace their contribution with prayer and fasting. For the kingdom of heaven should not be more open to the rich than to the poor.

And although a wife cannot dispose of her husband's goods against his will, she may nevertheless contribute from her dotal or paraphernal goods, or which come from elsewhere in a lawful manner, against her husband's will in this case. If she has nothing, however, or has been prevented from doing so by her husband, she shall replace this contribution with prayer; which we also want to be understood by the sons who are still under paternal authority.

If, however, said poor wives and sons, who are still under paternal authority, could beg such taxes and contributions from other rich and devout persons 2) or otherwise procure them, they shall place the contributions procured in this way in the box. If, however, they have no way of obtaining such contributions, they may obtain the said treasures of grace by prayer and petition, both for themselves and for the deceased.

In all superior cases, however, the moderation of the Subcommissariorum and the confessors shall have place, who shall look to God and their conscience, so that the tranquility of consciences and the indemnification of all aforesaid persons may be happily advised.

The other most distinguished grace is a letter of confession, full of the greatest, immensely refreshing, and previously unheard-of powers, which even if the eight years of our bull are about to end, all-

1. In Kapp and in the old edition: "Magnificenz".
2. Arcimbold does not go that far.

The text of the bull says: nunc et in perpetuum participes fiant, they shall participate now and forever. The preachers and confessors should explain and raise the content of this letter with all their strength. For in the letter of confession those who buy it are given: firstly, the power to choose a competent confessor, even a religious priest from the mendicant order, who above all absolves them from all censures dictated by anyone,^p^ ) with the agreement of the parties. Secondly, from all and any, even the most serious crimes, even those reserved to the apostolic see, once in life and at the hour of death; thirdly, in cases not reserved, as often as 2c.Fourthly, that once in life and at the hour of death, as often as it will be at the door, although death will not then occur, perfect forgiveness of all sins will be granted; fifthly, all kinds of vows (unless someone had vowed solenniter that he would travel to the promised land, visit the holy apostles in Rome, walk to Compostell in St. James, become a monk, become a monk in the Holy Land, become a monk in the Holy Land, become a monk in the Holy Land, become a monk in the Holy Land, become a monk in the Holy Land, become a monk in the Holy Land, become a monk in the Holy Land, and so on). Jacob, to become a monk, and to take the vow of chastity) into other works of godliness; and sixthly, that the sacrament of the altar may be administered to them in all seasons, except on Easter Day and at the hour of death.

We also decree that one of these letters of confession, insofar as the poor are not excluded from the manifold grace contained therein, shall be given and distributed for a quarter of a Rhenish gold florin; unless perhaps noblemen and other rich persons would have wanted to give something more out of devotion and generosity. Whatever is above the ordinary tax shall be put into the indulgence box. If, however, colleges or monasteries demand such a letter of confession from both male and female persons, then their number and wealth must be considered by the subcommissarii, with whom they must also compare themselves as far as the tax is concerned. These subcommissarii shall also seal the letters of confession that may be written, and sign them with their own hand, along with the noted tax that has been paid for the letter of confession. ^q^)

p) What Excorarnunieatio ad donains luta is, has already been explained. Oensuru ad domins lata is likewise a censure, so by a judge was fallen, and lasts only so long as he lives. It is set against 66N8UrU6 a 6UNON6 latue.

q) One finds also already on the Cardinal's letters of indulgence the tax of the same written, and stands one in the innocent news 1713, p. 1045-1049, which for XII Arots or Groschen eingekaust worden.

316 Of Tetzel's Indulgences in Germany. Section 2, No. 72. w. xv. 389-mi. 317

It is also our will that only one person be written in the letters of confession, unless it be husband and wife, if two are in one flesh. To these may also be added the sons and daughters who are still in their father's power, and have as yet nothing of their own. And so that all and each of the said persons, as well as the poor and others of mediocre means, may obtain such letters of confession, we give to our General Subcommissaries by present power to lax the number of persons who find to write on one letter of confession, as they will see that it will best benefit the aforesaid church building.

We also want the names of all and everyone who buys confession letters, or otherwise receives them for free, to be written in a special book by the deliverers. Those who distribute such letters shall also always sign their names to each letter, so that they can be accounted for in the future, and no fraudulent error can be concealed.

^1^) We also want that said letters of confession may be distributed in all places where our Commission of Indulgences extends, and where no cross has been erected, during the eight-year period by those who have a written authentic commission from us or from our General Subcommissarii.

The third principal grace is the participation in all the goods of the universal Church, which consists in the fact that the depositing persons for the said building and their deceased parents, who are different in love, will from now on and for eternity have a share in all the petitions, intercessions, alms, prayers, in all and every pilgrimages, also in those to the Holy Land; furthermore, in the stations in Rome, in the masses, chastisements, and all other spiritual goods, which happen and can happen in the universal, most holy, contending church and of all its members. ^r^) The faithful become partakers of these things when they buy letters of confession. Preachers and confessors must stand by this authority with the greatest diligence and persuade the faithful not to refrain from buying it and the confessional.

We also declare that in order to obtain these two most noble graces, it is not necessary to confess or to visit the churches and altars, but rather to go to the church.

1. In this, too, the Mainzer goes further than Arcimbold.

r) Blessed Luther opposed this § with the 37th thesis, as I noted in my "Schauplatz" p. 90.

but only to buy the confessional letter. Although some have already been provided with the letters of confession of the first two graces, they are nevertheless to be persuaded that they may also buy these letters of ours; Considered that in our letters of confession a threefold great grace is dispensed, which is not given in the other two, namely, absolution from the censures dictated by a judge, also from the censures dictated by someone, but at no instance, and the dispensing of the Sacrament of the Altar by a confessor whom one may choose; further, the confusion of vows, as if one promised to travel across the sea, to the liminibus of the apostles, and to St. Jacob in Compostell, to live chastely, to become a monk, if they have not been made in such a way, and all other vows in all kinds of other good works, which confusion should happen within our time of eight years for the sake of the construction of St. Peter.

The fourth most noble grace is for the souls in purgatory, namely, a complete forgiveness of all sins, which forgiveness the pope intercedes for and grants to said souls in purgatory (^s^ ), namely, that a deposit be made for them in the box by living persons, which one would have to give or do for himself. However, it is our will that the moderation of our subcommissioners should take place in the case of such a contribution, which must be made for the dead, and of those to whom they will take special care to make this moderation happen. Nor is it necessary that the persons who place souls in the box be contrite in heart and have confessed with their mouths,^t^ ) since this grace is based on the love in which the deceased has departed and only on the deposit of the living, as is clear from the text of the Bull. The preachers should also make every effort to proclaim this grace most vigorously, because through it the departed souls will certainly be helped, and the work of building the church of St. Peter will be advised in a very useful and superfluous way.

Now follow other graces and powers, which come after the four most distinguished ones. These

s) Of this kind per modern kutkrnAÜ has been acted above, and will occur even more below at the Decretale Leo's X. of it.

t) Lutherus considered this teaching unchristian in his 35th thesis. See the note x. 89 in my "Schauplatz".

318 Cap. 1. of the papal indulgences. W. xv, 391-394. 319

The confessors and preachers should not read and repeat it above, but in the most proper way, because the bestowal of it is necessary for the salvation of almost all people, least of all those who have the use of reason, and if not all, then in part or in some parts. The obtaining of the same also brings great benefit to the work of rebuilding St. Peter's Church, since previously such rich dispensationes, commutationes and settlements had not gone out from the apostolic see. ^u^)

However, it is to be known that those who have need of these gifts should deposit them for themselves in the set boxes, either themselves or through other trustworthy persons, if it is within their means, and just as much as they would otherwise have to give to obtain them, namely as if they went to Rome or to St. James or elsewhere. Jacob or elsewhere, stopping at stations and returning, and also having letters made out for this purpose; unless the General Subcommissarii, who have special commission from us in this matter, deem it good to set this rate lower, especially if the merits of the persons and the things themselves require it.

Therefore, the first grace is the confusion of all vows for the benefit of said construction; unless someone had solenniter vowed to visit the apostolic churches in Rome and St. James in Compostel! to become chaste, to take up the monastic life, or to go on pilgrimage to the promised land. This confusion can happen for now in two ways, namely by virtue of the perfect forgiveness and the jubilee, and the letter of confession.

It is also our will that our general subcommissarii do not entrust here and there, without distinction, to all and any penitentiarii and confessors or other particular commissarii who are deputized by us or by them, the power to mix up all and any vows, but they shall entrust the same only to those among them in whom they will see that it will benefit the work. This we command to be observed especially in the case of greater vows. In the case of lesser vows, however, in which the expenses for the journey there and back, together with what is offered or sacrificed, or the complaints accompanying the vow do not exceed the value of ten Rhenish gold florins, all Particularsubcom-.

u) These words, too, are just as good to remember as those above, "Third. (See here Col. 310.)

missarii and penitentiarii can make a comparison, but that they always have the better condition of said building in mind.

The other grace is the dispensation and settlement with persons who have committed simony, or are living in irregularity, both about benefices and about the fruits unduly collected in both courts. The preachers should declare this authority, as far as those guilty of simony are concerned, sparingly and with modesty, even only in general, in order to avoid the annoyance of the secular that is, the laity.

But as for those who have unduly enjoyed the fruits of some benefices, the preachers can speak more clearly of them, because the consciences are variously burdened on this point, namely, in regard to the omission of the divine official duties, because of which they are required and bound to restore the fruits enjoyed from the benefices at a certain definite time, during which the vigils have been omitted, which also takes place at the daily distributions that are usually given to the canonicis residentibus. For if they have not properly resided, or have not attended the proper hours and other divine offices, behold, they have the second kind. Or they have dealt fraudulently with the statutes of their church, which is the third way of weighing down the conscience. Therefore, they are required to restore the distributions improperly enjoyed in such a way in the court of conscience.

With this grace, the Particularsubcommissarii and Penitentiarii, also all confessors, shall behave as if they were the General Subcommissarii, or a generalis, as if there were only one, will or will decide to impose the same on them, because such a Simoniacus does not have the Beneficium, and therefore the same is open. 1) Therefore, by this grace, he is prospiciated with the beneficio in both courts. For this grace he shall pay the fruits of the Beneficii obtained by a Simonia, which it yields within one year, into the box, on which the General Subcommissarii shall have a special intention.

The same is said of those who have committed an irregularity, namely that they pay the fruits that come in one year, as soon as they are refused dispensation in both courts.

1. What the opinion of this sentence is, can be recognized from the parallel passage in Arcimbold's Instructionen Col. 266.

320On Tetzel's Indulgences in Germany. Section 2, No. 72, W. xv, 394-396. 321

is to be driven. Attention must also be paid to the fruits of the benefices and prebends. For if the benefice or prebend were small in substantialibus, but the offerings and distributions, along with other accidences, were fat, then a larger tax must be imposed on them. One must also see to it that they are dispensed with as far as the ordinances are concerned, which they have already accepted or may accept, so that they can also minister in the same in the future.

But as for the fruits of the benefices unduly enjoyed by simony or otherwise, the owners of the same must be required to deposit more than half or the third or fourth part, or even less, if the nature of the undue appropriation would not be important, or reasonably excusable.

If, however, the simoniaci and irregulars would have no benefits, then the manner of the committed simony and irregularity must be considered, and if it is more serious or less, then a greater or lesser tax must be imposed. In all this mercy, the General Subcommissarii must have a free hand, to whom we hereby impose that in this point they do nothing to the detriment of this work, with the penalties announced in the Bull, which they ipso facto burden themselves with.

The third grace is that a settlement of unlawfully appropriated property may be made, both if one does not know it and if one does know it, in some cases mentioned below. If a usurer owed another usurer, and he was requisitioned, and would not return the interest; or if one owed something to a single church; in which the Roman church should or could succede by right. Similarly, in the case of those things which have come into the hands of some, in whatever manner, but they do not know or doubt to whom they are to be restored. Furthermore, in the case of those things which might be left, or which might be left and bequeathed in the future in the eight years to the poor of Christ in general, or to a church, without designation. All these cases should be explained by the preachers to the people, and they should bear with them, so that they may be well understood. Especially in the first case about things that have been taken illegally, because many are tricked in this, but especially the merchants who defraud some unknown people in some way by giving them the goods.

sell more than they are worth, or sell bad for good, or take a little more in price because they wait some time for the payment of the price, or in some other ways, which are innumerable.

For in all these cases restitution should be made; and it is not known to whom. Therefore, they must examine their consciences to see how much they would have to pay for the things they have taken. And by comparing, they will be freed from all restitution of ill gotten things. In the same way, all other cases of certain goods shall be declared, especially if someone has to pay a sum to sacred oters or to poor people in general, but he may not be able to pay the whole sum comfortably. For then he can agree with the subcommissariis against a cheap part, and he will be released from the full payment.

The penitentiarii and confessors should not get involved with this grace, except for those who would have an evil conscience because of twenty Rhenish florins. If, however, the conscience would be burdened with a larger sum, then they shall report it to the Subcommissariis, and conclude with them about a certain tax. However, in all such cases, the general commissioners shall be able to moderate everything as they see fit, but they may not do anything to the detriment of the work, with the censures and penalties that have also been mentioned above.

The fourth grace is to grant dispensation on account of irregularity to those who have been promoted to ecclesiastical offices before the proper age without dispensation; and so that they may minister in the accepted offices, this grace shall also be proclaimed to the people by the preachers. The confessors shall also be forbidden not to absolve the same, but they shall communicate with the general subcommissariis, or with whom they have been instructed to do so, who shall proceed with such persons, as has been said in the other grace of other jrregularibus. However, if they have no beneficia, they shall deal with them more gently.

The fifth grace is that one can grant dispensation to those who have been joined in a forbidden degree of blood friendship or affinity, they may have known it; likewise to those who have been hindered by some kind of spiritual relationship, and yet have joined, or also to those who have otherwise, in whatever way it may be, betrothed themselves.

322 Cap. 1. of the papal indulgences. W. xv, 396-399.323

Knowing that we do not by any means grant dispensation to those who have been prevented by the degrees forbidden in the divine law (^x^ ) by virtue of this grace; but in the degrees which have been forbidden by the papal law, we command to dispense in this way. If those who, in the first or other degree of affinity, have been made fornicators by carnal mixture, but not public (nefarious), if they have been married, and the marriage has been consummated with a carnal mixture, we shall grant them dispensation in this way: First, that we count them free from the condemnation that has been placed on their necks; second, from their sins; third, that we recognize the children who have already been born and who may yet be born as legitimate, and also give them freedom so that they may marry again or remain in the marriage that was entered into in this way. And all this we do only in foro conscientiae or in conscience. If, however, the affinity of the betrothed is due to a publicly known carnal union, so that the affinity between them is known, or if such an impediment has been brought before the court, then it is our will that, in order to avoid public offense, no dispensation should be granted to such people. For the apostolic bull does not want such a dispensation. If, however, the said affinity is always concealed, then the persons contracting in such a manner will be able to attend each other in the marriage thus contracted, and the children will be able to succeed to their estates. If, however, such a fornication were to come to light, then it can be settled before the foro contentioso, that is, a public court.

In the third and fourth degrees of both affinity and consanguinity, however, in both courts, both in the court of conscience and in the trial court, we want to have it dispensed that the marriage be consummated anew, or that they remain in the marriage bond, and that the children who have already been born be declared legitimate. Which we therefore understand to mean that, if some had been engaged to be married and had consummated the marriage by the carnal union, those in the third or fourth degree of affinity or blood friendship with each other

x) This the pope still holds today so that he reserves the dispensations in divine laws, and does not allow even the supreme kosnitsntiurio, as can also be seen from the "Outline of the Catholic. Church" x. 367 can be seen.

We want to grant dispensation to those who are related, but not to those who want to join in the future.

But those who have married and are hindered by a spiritual relationship^y^ ) we absolve from their sins, and grant them dispensation in both courts, so that they may be granted to remain in the marriage thus entered into, the children being declared lawful, as above.

If, however, a baptismal witness and the child raised from baptism marry each other, they alone may be granted a dispensation to remain in the marriage they have contracted.

However, we want our general subcommissarii to pay diligent attention to the dispensations of all persons who are hindered in this way, and to entrust them only to those people whom they will consider competent for this, but not here and there to all and everyone without distinction, because said subcommissarii will have to issue open and authentic letters in a public court because of such dispensations. Our general subcommissarii shall also decree that those who need such a dispensation shall put in the box as much as they have to spend on the journey to Rome and back home to obtain it, and there also the expedition of a letter about it. However, our aforementioned General Subcommissarii and others, to whom they will assign this, shall have the power to limit this deposit, if the circumstances of the matter require it.

The sixth grace is to establish a settlement with those who have taken church and monastery properties in an unjust manner, and who cannot be forced to restitution in a judicial manner, because those to whom restitution should be made have no instruments and necessary grounds of proof. For even those who possess such in this way, although they would have evidence with them, may settle, and after payment into the box has been made before the settlement, they may be exempted from further restitution to said churches. It is also allowed in both courts that they can keep them freely in the future.

It is also our will that the preachers should follow this

Y) Of the eoAvations spiritnnli occurs in all coriptoridns lluris Oanonioi. P7rn As-ss-r deals with it p. 687. 691, allwo he also p. 689 shows that the Ooneiliuru Iriäentinum tightened the old law again.

324On Tetzel's Indulgences in Germany. 2nd section, no. 72, W.xv,399-401. 325

They should say that those who only doubt whether they have or possess such goods, even if they do not know for sure, should make a settlement, because in case of doubts concerning the conscience, the narrowest way is always to be chosen. But with those who doubt in this way whether they do not possess such things, it will be easier to proceed.

With this grace, however, only our general subcommissarii shall lend a hand, and a few others to whom they shall deem it good to entrust such things. However, if such a contract does not amount to more than twenty florins, the penitentiarii and confessors shall also be able to get involved, but in such a way and in such a manner that, with the above-mentioned penalties, they may not do anything to the detriment of the work, but may always strive to improve the condition of the same. However, those who own such goods will have to get along in such a way that they put half of the value of the goods, or as much as the General Subcommissarii will allow, into the box.

The seventh grace is that, for the benefit of the said construction, all goods, things and monies, which, instead of restitution of unlawfully appropriated goods, have been bequeathed in the last will of all and every person to all kinds of uncertain churches or holy monks and persons, likewise also to certain or absent persons, of whom no news is to be had, or may be bequeathed in the said eight years, may be appropriated and rightfully obtained, because our most holy Lord Pope has designated them for the said construction. It can also be noted that there is a difference between this grace and the aforementioned third one, because there the goods were not bequeathed for the things that were badly taken, and therefore the pope does not apply them to the construction of St. Peter's, but he only gives authority that those who should give them to uncertain churches, holy monasteries, and the poor in general, can, if they do not want to pay them to uncertain churches or poor people, come to an agreement with the agents of the said construction. In this present case, however, because they have been bequeathed instead of the unlawfully appropriated goods, they are entirely applied to the said building, and thus they may be appropriated by the agents of the building.

Likewise, the pope applies to the said church all the goods which are unlawfully possessed by some; but those to whom these goods are restored

cannot be reacquired for a certain reason.

Likewise, all those goods which were to be given for the redemption of the prisoners, and which were bequeathed for said redemption by some, whoever they may be, or may be bequeathed during the said eight years.

Similarly, all the goods that should be paid out of a vow, ordinance or custom, on guest houses or other such pleasures.

Likewise, we order the preachers, with the penalties and censures contained in the Bull, as above, to make known, explain, and report to the people all said cases, and especially that which has been left in lieu of the restitution of things unlawfully appropriated. Likewise, that all who have only some knowledge of said cases, as there are notaries who have been requested for said last will, and witnesses, also all other persons, under the very penalties contained in the bull, as above, are required to report and make known the same to the lords Subcommissariis respective within eight days following said intimation, so that the goods can be confiscated from said Subcommissariis. Also, those who have such notice and neglect to give it may not be absolved from these church penalties until they have given the said notice. However, the confessors shall take care not to interfere with this grace unless the price of this contract is less than twenty Rhenish florins. However, the General Subcommissarii shall have full power in such cases, but that no fraud and trickery may be involved, as also under the conditions that have been set for other and the first contracts above.

And because in the foregoing it has been said of the hindered persons, we hereby declare that hindered persons are: all prisoners and those in chains and bonds; persons whose time of birth is approaching, or who have children to suckle from whom they cannot get away; likewise those who, because of enmity charged upon them, because of banishment, or otherwise on account of death or other great danger, neither can nor may visit the place where the indulgence is dispensed; Similarly, married women who cannot leave without the consent of their husbands, as well as sons and daughters who are still in the custody of their fathers, and who cannot leave without the will of their parents.

326 Cap. 1. of the papal indulgences. W. xv, loi-E. 327

are involved in divine or human officia, and in general all those who are not allowed to travel de jure or de facto. All these aforesaid may be granted dispensation from the subcommissariis and penitentiariis, so that they may not be bound to visit the churches or altars.

If, however, all the above-mentioned persons could not deposit their contributions in the boxes intended for the construction of the church of St. Peter, then they shall have them deposited by other credible persons, but in such a way that such mandataries may not postpone such deposits to the detriment of the work, under the censures, judgments and penalties announced in the apostolic letter. We also want that those who postpone the deposits without the most important causes are ipso facto subject to this penalty, from which they too can only be absolved by our most holy Lord, the Pope, or our General Subcommissariis.

Likewise, we declare and decree that all monks and nuns, both those who beg and those who do not beg, in the case that they have despised their superiors, may purchase or procure this indulgence and grace committed by us for themselves and those who are under them, insofar as they may enjoy the same in their convents or monasteries, if they have something right to deposit. And if they have nothing of the kind, then they may beg alms from any and all ecclesiastical and secular persons who have their own funds, and make those who give said alms put them in the box for the religiosos.

If, however, they could not obtain anything from others from which they should contribute, then they should replace their contribution with prayer and fasting or other good works. We also declare that if the prelates of the aforesaid religious do not want to give their subjects the freedom to go to the places where the cross has been erected and the indulgences have taken their throne in such a way, then those who are under them may freely and lawfully confess to the confessors by apostolic power and by virtue of our authority, which our Subcommissarii send them, or which they themselves shall request from them, notwithstanding the privileges and constitutions given and confirmed to these orders also by apostolic authority, that they shall confess only to the confessors who have been assigned and instructed to them by their superiors. But so that it may not have the appearance that we have, through

This declaration of ours has been more than justly yielded to said monks and nuns, and therefore they wanted to lift the monastic observance: so it is our will that these monks, because of said forbearance, can only be absolved of their past debts, excesses and crimes, which are reserved not only to their superiors, but also to the most holy lord, the pope, if their now said superiors do not want and contradict. We also order them, under penalty of the sentence passed, to be excommunicated, so that they may not hinder this only for this time, since their Privilegia and Constitutiones are suspended.

Likewise, we declare that in this matter the poor are understood to include not only the aforementioned monks, but also all those who beg for their sustenance, as well as those who have to live from their work and yet only acquire daily nourishment from such work, and from this can lay up nothing for the days to come. Our Subcommissarii and Penitentiarii shall diligently investigate these poor and all other conditions, and after they have obtained the truth about them, they shall be granted their blessedness and harmlessness out of mercy.

Likewise, we declare that those who have once been expedited and have obtained a perfect pardon, if they have relapsed again,^z^ ) where they have not done anything illicit out of a trust in this indulgence, or have remembered the past or forgotten things, may confess again in the places where grace is made known, and earn such indulgences. Also, they will not need to go to the first confessor, they would want to do it meritoriously. And under this our declaration we want to understand all those who have obtained or will obtain present grace.

Likewise, we declare that those who will do public penance, on the occasion of which the whole neighborhood may have been annoyed, or the place where they have exceded, if the severity of the secular laws is not feared, shall behave thus. First of all, in a comfortable chapel or sacristy, they shall be stripped naked and bare of shoes, and shall keep nothing but their shirts or pants on. Then they shall have a rod in one hand and a light in the other.

z) These are called here in Latin rseiäivantss, which comes from rseickivars. - Kapp follows this with a lengthy argument that rseiäivars means as much as: to do the same thing again. The words we have used: have relapsed, he replaces with: "got a recidiv".

328 Von Tetzels Ablaßkram in Deutschland. Section 2, No. 72, W. xv, E-407. 329

They are to hold hands so that their hands are crossed in front of their chests, but they are to walk in front of the procession going to the station, and they are also to lie down with bent knees in front of the erected cross until the song there with the versicle and the collecte is completely finished. Afterwards, when all is silent and the Commissary begins the Psalm Miserere, they are to be led by their confessors through the middle of the station, first to the Commissary, who will take the rod from the hand of the penitent and strike him three times on the back, saying: God spare you and forgive your sin, which all and every confessor will do in the same way, according to the order. After the Psalm Miserere mei Deus has been said alternately with the Gloria Patri, the Commissary shall begin: Kyrie eleison. Pater noster. Et ne nos. Salvos fac Domine servos tuos. Deus etc. Mitte eis auxilium de sancto etc. Domine, exaudi orationem meam etc. Dominus vobiscum etc. Oremus: Deus cui proprium etc. Hereupon the confessor shall absolve the penitent himself, who is thus before the cross, with the proper apostolic absolution, and declare that he is in this way reintegrated into the community of the faithful. However, public penance should not be easily imposed on the clergy and young men. Also the women should only have their shoes removed because of the reverence for this gender.

Those who do penance in this way, before they are absolved, must also give an oath that they will obey the command of the one who absolves them, and that they will, according to their own ability, pay emendam to the offended, and obey the orders of the Excommunicator.

If, however, the salvus conductus is denied to those who wish to do penance in this way, or if there is any other danger, our general subcommissarii shall have the power to absolve them or have them absolved by the confessors, as they see will be beneficial to the salvation and harmlessness of those who do penance, with the addition that they may replace the deserved punishment of a greater discipline with a richer deposit.

General formula of absolution.

Have mercy on you 2c. Our Lord Jesus Christ absolve you by the merit of his suffering. And I absolve you by apostolic power, entrusted to me in this piece, and

It is granted to you, from all ecclesiastical censures, judgments and punishments with which you are afflicted in some way, then from all excesses, sins and crimes committed by you, whether they be serious and great, and from whatever cause, specialiter or generaliter, should be reserved to our most holy Lord Pope and the apostolic see, also in the letter, which is published in Coena Domini every year, as well as of those who should now be specially mentioned, by erasing all the stains of inability and notas infamiae which you have contracted on the occasion of the aforesaid things, by forgiving you the penalties of impiety, and by restoring you to the innocence in which you found yourself after your baptism. I also restore you to the sacraments of the church and restore you to the fellowship of the faithful. In the name of the Father and of the Son and of the Holy Spirit. Amen.

It must be known, however, that excommunicated persons and persons subject to other church punishments at the instance of one party can thus be absolved, even if the other party does not want to: Our Lord Jesus Christ absolve you, and I by apostolic power, which is entrusted to me and granted to you, absolve you from all ecclesiastical censures, judgments and punishments in which you find yourself involved at the instance of the parties, and this only to the extent that you may obtain this indulgence, so that you may give satisfaction to the offended party, if it is in your power, and surrender yourself to your excommunicatori, also obeying his orders according to your power. Then, of the excesses you have committed; and in this way, consequently, the whole absolution must be read.

Also our commissarii and penitentiarii, before they absolve the persons excommunicated in this way and involved in the censures at the instance of the parties, shall take an oath from them that they will give satisfaction to the charged parties if it is in their power, and may surrender themselves to their excommunicatori after the deadline that has passed and been set for them for the purpose of obtaining mercy and obey his command, as has been decreed by us in the foregoing.

Also, the aforementioned form of general absolution can and should be extended according to the nature of the confessors' excesses, and as required by the grace given in the bull.

330 Cap. 1: Papal indulgences. W. xv, 407-410. 331

For example:

If a settlement has been made for a thing that cannot be restituted, it may also be attached: I also permit and admit, by the same power, that after having paid this or that sum for this holy work, you shall be absolved from further restitution of the remaining things which you possess unlawfully, and shall not be required to voluntarily restore any more. In the name of the Father and of the Son and of the Holy Spirit, Amen.

If the vows are changed, it must be added: I also by this very authority change this or that vow into this work of indulgence. In the name of the Father and of the Son and of the Holy Spirit, Amen.

As far as the irregulars and simoniacos are concerned, it should be added: I also grant you dispensation on account of the irregularity committed and the simony charged upon your neck in obtaining certain offices and benefices, and permit you to be promoted to all ecclesiastical offices, also to minister in the ordinaries taken upon you, and in this way to retain the ecclesiastical benefices obtained, also to accept all other benefices which might otherwise be granted to you canonically. In the name of the Father and of the Son and of the Holy Spirit, Amen.

If the benefices obtained by simony are conferred anew, they may be added: I also confer on you anew all and every spiritual beneficia, whatever they may be and how much they may be, which have been obtained in an illicit manner, cum cura et sine cura, with and without spiritual care, with all their rights and appurtenances. I also introduce you anew to their real possession. In the name of the Father, the Son and the Holy Spirit, amen.

In the same way, those who have entered into and consummated forbidden marriages are to be dealt with, by first absolving them according to the general formula of absolution, and then granting them dispensation so that, despite such an impediment, they may at the same time remain lawfully in a marriage they have entered into in this way, or enter into another one anew, so that the children are declared lawful, as is clearly stated in the bull. All the foregoing is to be understood both by the court of conscience and by a public court.

Likewise, we declare that the confessors and penitentiaries are to be excused from all sins, however great they may be, as well as from those that are committed to the

The only exceptions to this rule are those which have been specified above. However, in the cases reserved de jure to the pope and prelates, if the person committing the crime is of great status and wealth, it is good to speak with the subcommissarii, and to consult with them about the assessment and other penances to be imposed upon them, but that their names and surnames be concealed, and only the nature of the crime and the property of the offender be indicated.

Similarly, the penitentiarii and confessors shall not absolve from the bonds of excommunication and other ecclesiastical punishments in foro contentioso, but shall have the same passed on to the subcommissarios.

Likewise, we also order the aforementioned penitentiarii and confessors to appear as often as they are requested by us or our subcommissarii; also, if they notice that something has happened to the detriment of indulgences, they are to report it to us or our subcommissarii.

We also order the above-mentioned penitentiarii and confessors in the case of the above-mentioned church punishments and censures not to take the deposit or the alms into their hands from those who confess to them, but to have them put into the box by the Christian believers themselves with their own hands (as has already been said).

We also command the said confessors that, apart from the tax they must pay, and apart from attending church, they may not impose on their confessors any other penance, in the case of church punishments that have been announced, except for a few short prayers, which may not last long, in order to prevent them from falling again immediately.

It is also our will that they may not demand a reward from their confessors for confession, because one commits simony, but they should only accept that which is given freely that is, voluntarily, under the above-mentioned church penalty.

Likewise, we order the preachers of our said work, with all the above-mentioned church penalties, not to neglect to announce to the people, at least on Sundays and feast days, so that they do not give their deposits, which must be made for the attainment of grace and the salvation of souls, into the hands of the subcommissarii and confessors, but deposit them themselves, or have them deposited by other trustworthy persons. They shall also tell them that if they neglect to do so, as-

332 Von Tetzels Ablaßkram in Deutschland. Section 2, No. 72 f. W. xv, 410-412. 333

then they shall know that they have not earned an indulgence, nor obtained grace and redeemed souls. It is also our will that the confessors and penitentiaries should do the same as the preachers to all their confessors, under the same penalties as above.

We further decree that our General Subcommissarii shall likewise not take into their hands the deposits of the faithful, under the above-mentioned penalties; indeed, they shall endeavor with all seriousness to ensure that all and every of the above-mentioned things are really and in fact carried out, and are most carefully observed by the preachers and confessors, as is due to each respective.

We, on the other hand, allow our General Subcommissarii to take into their hands the money for the letters of confession, for which a certain assessment has been made, and to render due account of the money received to us or to those of us to whom we shall give special instructions.

We also order, under penalty of the announced sentence of excommunication, and under a fine of a thousand ducats to be applied to the said building, that no one may dare to reprint the aforementioned confessionals, unless he has been ordered to do so by us or by our General Subcommissarii. It is also our will that in all places where the cross has been erected, only one person shall distribute the letters of confession, who shall inscribe the names and surnames of the purchasers, also of those who will have them for free, and these shall sign their own hand on all letters of confession.

In order to avoid all suspicion of fraud and negligence, we order that only three keys be made to all boxes that may be assigned to the said indulgence, one of them with the Subcommissario, the other with the Thesaurario or Treasurer (to whom we will give a special order) or with the one whom the said Thesaurarius may deputize for this purpose, the other with the treasurer (to whom we shall give a special order for this purpose), or with the one whom the said treasurer may deputize for this purpose, the third finally with the ecclesiastical or secular authority of the place, as will be best for the subcommissariis. It is also our will that, when the time to open said boxes will be at the door, they shall be opened in the presence of all who will have keys, and of a public notary, as well as of some competent witnesses required for this purpose, and the money shall not be touched by anyone until it has been counted in the presence of said persons, appraised by experienced persons, and reduced to Rhenish gold florins. For this sum, an instrument shall also be drawn up by a

The notary shall be sworn, in which the above-named persons who have been present, but especially the treasurer or the person deputized by him for this purpose, shall be named, who shall make the decree for the money, and shall proceed herewith as we shall order him to do. ^a^)

The rest will be replaced by the Subcommissariorum, Preachers and Penitentiaries, who will receive eternal rewards from our Lord God and the Holy Apostles Petro and Paulo for such a happy work.

Myconius' account of how the Guardian of the Franciscans of the Barefoot Monastery at Mainz had rejected the papal commission on the indulgence to be collected with particular skill.

From the Myconius üist. rslorm., x. 16 reprinted in Löscher's Ref.-Acta, Vol. I, p. 380.

In 1517, after Julii's death, Leo Decimus became pope and announced his intention to complete the construction of the church of St. Peter in Rome, which Julius had begun: All countries and especially the German nation should give money. At the same time, Albrecht, bishop of Magdeburg, who had recently purchased the pallium in Rome with great money, had also become bishop of Mayntz and a prince of the church, and in order to obtain the same in Rome, he had to pay for the previous and new pallium from scratch, which amounted to many thousand guilders. Thus this man was splendid and proud, wanted nothing, built for it many useless buildings to hall, drove unbelievable arrogance and cost, that he also needed money. In order to bring money again, the new Pope Leo Decimus sends another indulgence to German lands, and the Bishop Albrecht of Mayntz and Magdeburg, and the guarantor of the Barefoot Monastery in Mayntz, a short, fat man, were made chief commissioners. From now on, they are to order the Unler-Commissarios and appoint preachers,

a) The pope at that time received this money generally through the Fuggers in Augsburg, who were known to have been rich merchants there. But how much money was collected at that time, is probably not to say, ^Voltüus reports 1. II. Dsct. ine-

morad., p. 183, that Tetzel, under this Archbishop Albrecht's authority, solved 100,000 gold florins in the first and only year. See also Herr Heinrich Schmidt's Brandenburg Reformation History, p. 134, and the learned Herr Johann Jakob Hottinger's Helvetic History, x. 28, where he refers to Auctores.

334 Cap. I. On the papal indulgences. W. xv, 412-414. 335

who admonished the people to deposit money, and they rightfully redeemed the indulgences. And so that the bishop would do it more joyfully, the pope also promised him a portion of the money. This made devotion. But the Gardian and the Barfüsser order did not like the matter. For Tetzel, as mentioned above, did it so roughly that the common man almost began to suspect the indulgence: as if one did not seek to absolve people of sins and the deceased from purgatory, but rather from money and property, and to devour the houses of widows and orphans, as Christ says.

Moreover, the monks complained that they had enough work, that they begged so much that they maintained themselves and their monasteries: Let them also beg enough for the pope and the Cardinals and all the Roman splendor, that would be too hard for him and untruthful for the poor people. But if they were to refuse and deny such obedience and apostolic command to the pope, to whom they and their entire order had obeyed, pledged and sworn, it would also be very difficult for them and they would have to worry about his disgrace. For the other day, in honor of the Order, he had made their chief general Christophorum de Forlivio a Cardinal, even though they had to give 30,000 fl. for it. And so they were taken in with this indulgence and commission; and they spent a day in Weymar in Thuringia, to see how these things might be handled.

So at Weymar the Gardian of Mayntz and several Gardians of the country of Thuringia met: Arnstadt, Eisnach, Saltza 2c., and there all sorts of ways were proposed how to get rid of this commission, and none of them wanted to rhyme that one would keep the pope's favor and grace.

Finally, the Gardian of Mayntz, when he was burdened with the commission, said: "Dear brothers, you all know that our bishop of Mayntz is a proud, arrogant man, and wants to be unmastered by us, as poor beggars and mendicants. So I will dispose myself to him, and with him, how the indulgence is to be preached, and the commission to be carried out, have conversation and deliberate; and just pay attention to what he gives: and will act according to it, as if I did not like it at all, and only suggest it unruly, until he becomes angry. So I will stay on my mind. If he then admits that my suggestion does not rhyme at all, then I will finally say: Most gracious lord! you are commissary-in-chief, if you do not know how to give me coincidence, so that nevertheless the mandate of papal sanctity will be sufficient, then I will give you the right.

I will take care of the whole thing for you. Do it as you like. And I will leave the bulla and letter with him. If he then sends the matter to Pope again, we will see how we answer. But if he takes care of the commission alone, as I would gladly allow the hopeful man to do, then we are the losers. And when the monk came to the bishop, everything was done as it had been discussed in Weymar. And the bishop was glad that he alone had Pabst's power. So the monk was glad that he was released from the drudgery.

74 Myconius' report on how Tetzel declared himself to Archbishop Albrecht as a subcommissary, and how he appointed him as such.

From the Myconius llist. rstorrri., x. 19.

When Bishop Albrecht was the supreme commissioner of papal indulgences, the great clamant and preacher of indulgences, Johannes Tetzel, came to him: he stated that where he was needed, he wanted to change the indulgences and thus to strike them out, so that he hoped they would carry something honest. The bishop was happy, accepted him and ordered him to do it.

75 Tetzel's special permission, allegedly received from Pope Leo X, to grant indulgences also for himself.

From Vogel's "Leben des Ablaßkrämers Tetzel", p. 179, printed in Löscher's Ref.-Acta, Vol. I, p. 383. Löscher rightly remarks that this document seems suspicious to him because of the enormous concessions, and it seems credible that it was made for mockery.

Translated into German.

We Leo the Tenth, Roman pope, servant of servants, Christ's governor on earth, successor of Peter and Paul, declare to all believers of both sexes how we, by virtue of the power of Christ and of St. Peter and Paul, as well as of the whole Church, we have granted permission and authority to Mr. Johann Tetzel, friar of the Dominican Order, apostolic commissary and, through Germany, orator, inquisitor of heretical wickedness, to grant the richest indulgences in the whole world; that the said Mr. Johann Tetzel can and may absolve from all cases which the apostolic see at Rome has reserved for itself in general and in particular in all cases, and about which this see should be consulted.

336 Of Tetzel's Indulgences in Germany. 2nd section, no. 75 ff. W. xv,414-417. 337

Likewise, from the repented, confessed and forgotten sins, as well as from the unrepented and unconfessed ones; and at the hour of death, to grant general indulgence of all sins, all guilt and all punishment that one would have deserved to endure in purgatory. Likewise, to close the gates of hell and open the door to paradise. However, to the poor. . . . Sealed under the fisherman's ring in the last Roman interest number, the great golden number, and in the solar and lunar circle in the leap year.

76 Joachim I, Elector of Brandenburg, mandate to his subjects to respect "Tetzel" as subdelegated commissary, who is at the same time given safe conduct, in his sermons. Date Wednesday after the Exaltation of the Cross 16th Sept., Anno 1517.

From the original in Löscher's Ref.-Acta, Vol. II, Appendix (immediately after p. 656).

We Joachim von GOttes Gnaden Marggrauv zu Brandenburg des heiligen Römischen reichs Erzcammerer vnd kurFurst zw Stettin pomern der cassuben vnd Wenden Hertzog, Burggraff zw Norembörg vnd Furst zu Rügen Embieten allem vnd iglichen vnsern Prälaten, Graven, Herrn, Ritterschaft vnd Steten unseres Chur-Fürstenthumbs der Marck zw Brandenburg vnser Freuntschafft, Funst vnd Grus und geden Ewch zw erkennen: That the Most Holy Father and Lord Leo of the Holy Christian Church, Supreme Bishop and Bishop of our Most Holy Lord, out of movable causes and insanity for the salvation and salvation of the Christian souls, has given a merciful and gracious indulgence and indulgence, and for this reason has given the Most Holy Father and Highborn Prince Albrecht, Archbishop of Meintz and Magdepurg, of the Holy Roman Empire through Germania, Electors and Primates, Administrators of the churches between Halberftadt, Margraves between Brandenburg, between Stettin, Pomeranian of the Cassuben and Wenden Dukes, Burgraves between Nuremberg and Princes between Rügen have ordered our dear Lord and Brother in several provinces to spread and carry out the same indulgence between commissaries. After the report of the official bulls about it went out, so that his beloved out of any possible prevention, so that his beloved may not order such by his beloved person, his beloved has several subcommissaries and especially the willful one.

and High Angel Ern Johan Tetzel Baccalaurien der heil. Scripture, heresiarch, preacher of the order in this country, and subdelegated to several other principalities and countries, This indulgence and indulgence we have granted in our territories to the Holy Roman Pontiff and to our subjects for their salvation and consolation, and we have forgiven the name of Ern Johan Tetzel and all his other subdelegated and appointed subcommissaries, who will present a lawful appearance and testimony of our will, our sure peaceable and pious faith 1) before all of us who have given us and whom we have given our pious faith in our lands, And we will compel and grant such indulgence, and give to the sub-commissioner in question, with other of his constituted sub-commissioners, our sure peace, vehement, and vicious faith, as it has been established, in craft, and will thereupon make this briar, mind, and behest, to all of you, all of you who wish, by the sub-commissioner in question, and his sub-commissioners, to be of the same mind, earnestly desirous, and obedient, who will give credible proof of this, freely and without hindrance proclaim such a salutary indulgence in our lands, districts and territories, and not to interfere with you or your servants' goods and chattels by word or deed, and to let sinners move and wander back and forth safely and unhindered. This pleases us from all of you. It is also our earnest opinion, and we wish to leave this between all of you and everyone else. Date with our seal sealed between Coln an der Sprew. Wednesday after the Exaltation Cruc. 16 Sept. Anno 1517.

Luther's narration of the true and secret circumstances and causes why Tetzel actually brought his indulgence stuff to market and gave rise to all subsequent changes with it.

This story is found in Luther's writing Wider Hans Wurst, especially in the section titled: Ursprung des Lutherischen Lärms; in the old edition of Walch, Vol. XVII, 1703 ff.

1. In Löscher and after him in Walch: "vegelieben vnd vngenerlieben Glaits", which is in any case read from the original. The usual formula in escort letters is: "strong, free, safe, vehlich (vhelich) vnd vngeferlich Geleit". See Jena edition, vol. I, p. 434d; Wittenberg edition, vol. IX, p. 1065. - Afterwards, where this expression is repeated, we have put instead of "vehrlich": "vehelich".

338 Cap. 1. of the papal indulgences. W. xv, 4i7-4is. 339

78 Myconius reports how Tetzel, because the princes of Saxony did not want to allow this indulgence immediately in their lands, first laid out his stuff in Albrecht's bishoprics of Magdeburg and Halberstadt, and how outrageous things he had preached in his sermons.

From the Myconius liibt. rstorumt., p. 20.

The princes of Saxony did not want to allow this new indulgence, because their lands would have been depleted of all money and sucked dry for several years. But so that the matter would not remain without a beginning, until the princes would also be overawed, the bishop had Tetzel first erect the cross in his own dioceses of Magdeburg and Halberstadt, and preach the indulgence. It is unbelievable what the impudent monk was only allowed to admit, talk about and preach. He gave a letter and seal that even the sins that one would still be willing to commit should be forgiven. The pope would have more power than all the apostles, all the angels and saints, even Mary the Virgin herself. For these would all still be under Christ, but the pope would be like Christ. After the Ascension, Christ would have nothing more to rule in the churches until the Last Day, but would have ordered everything to the Pope as his vicar and governor.

Item: Around the same time there was a preacher monk, called Johannes Tetzel, the great clamant, commissarius and preacher of indulgences in Germania. He preached countless amounts of money, which he sent to Rome, in Germany, and especially at the new mine, St. Annaberg, where I heard Friederich Mecum himself for two years, a lot of money was obtained.

It is unbelievable what this unrighteous and impudent monk was allowed to admit. He says: if someone had slept with Christ at his dear mother's, and only put money into the Pabst's indulgence box, then the Pabst would have this power in heaven and earth that he could forgive, and if he forgave, then God would also have to forgive. Item, if they quickly put in and redeemed pardon and indulgence, then all the mountains around St. Annaberg would become pure solid silver. As soon as the penny was in the basin, the soul for which one pledged would be led from the mouth up to heaven. So his indulgence was a great thing! In sum: our Lord God was never God, if he had given all divine power to the pope: tu es Petrus, tibi dabo claves, quodcunque ligaveritis. Peter and Petra, clavis and solvere must all be and be called Pabst; and there were heretics, whoever spoke a word against it, they banished and burned.

79 A piece of Joh. Tetzel's short instruction for the priests, in which he prescribed to the priests who were to do a service for the Commissary of Indulgences how they should advertise the work quite emphatically and movingly.

From kurnirmria inbtruetio ^o. IsMlii pro LaeerOotibu8 in von der Hardt's Ki8tor. litter. rskorumtionm, Theil IV, p. 14 and printed from it in Löscher's Ref.Acta, Vol. I, p. 415. Luther frequently mentions this book, which was printed with Albrecht's coat of arms, especially in his writing wider Hans Wurst. Von der Hardt has only communicated one piece of it, because he probably had a torn copy.

They (the believers) can be absolved and freed from all disorder in their office, except for willful deicide and bisexuality.

Similarly, those who have been prevented by some relationship, whether spiritual or carnal, namely in the third or fourth degree of consanguinity or affinity, and yet have married into it, may be absolved and dispensed from remaining in such marriage, or, where necessary, consummate it anew, and be told that the children begotten or to be begotten will be honest.

Likewise, about everything that has been wrongfully acquired, be it something uncertain or certain, that has been scraped together by drudgery and usury.

Similarly, settlement and dispensation may be made from all legacies bequeathed for godly use.

Likewise, one has many other liberties that have been omitted for the sake of brevity.

Therefore, the people remember that here is Rome. This is St. Peter's Church, and the churches to be visited now are to be in place of the churches to be visited in Rome. Here are penitential preachers and confessors, and they are able to do as much as the highest confessors in St. Peter's Church. God and St. Peter are calling you.

Therefore, send yourselves to such great grace that you may obtain it for the salvation of your souls and those of your deceased. Do not delay yourselves. For you do not know what hour the Son of Man will come.

Likewise, the grumblers, evil detractors, blasphemers, and those who hinder this holy work in any way, outright or in a roundabout way, publicly or secretly, are immediately banished by our aforementioned Most Holy Lord Pope Leo, and under the wrath of Almighty God and the Holy Apostles Peter and Paul;

340 Von Tetzels Ablaßkram in Deutschland. Section 2, No. 79, W.xv,419-421. 341

From which ban they cannot be absolved except by the pope or his commissario, therefore beware that you do not open your mouths to heaven.

The other sermon.

Venerable Lord! I ask you to make it known to the people under your care that they will not neglect such great grace bestowed for the salvation of souls. Let them know that St. Lawrence gave all the treasures of the Church and his body to be roasted; St. Bartholomew his own skin, in cruel agony; that St. Stephen was stoned to death for the salvation of souls, and all the martyrs were killed and crushed. And you do not want to recognize that you have Rome in the city or small town. Your church has become the church of St. Peter in Rome, and your priests apostolic confessors. For the churches are like the seven at Rome, ordained for the remission of all sins. The seven altars are like those seven that are at St. Peter's, where complete forgiveness is found. What are you thinking about? What are you failing to convert? Why do you not shed tears for your sins now in this time? Why do you not confess now before the vicars of our most holy Lord Pope? Do you not have the example of St. Lawrence, who, out of the love of God, distributed the treasures he had and offered his body to be roasted? Do you not take the example of Bartholomew, Stephen and other saints who gladly suffered the most cruel death for the salvation of souls? And you do not lay up immense treasures, nay! not even a moderate alms. They have given their bodies to torture, but you do not disdain to live well and be merry. You priest, you nobleman, you merchant, you woman, virgin, you married woman, you young man, you old man, go into your church, which is, as I said. St. Peter's, and visit the most holy cross, which is erected for you, which is always crying and calling you. Are you ashamed to visit the cross with a light, and are you not ashamed to go to the drinking house? You are ashamed to go to the apostolic confessors, but not to the dance. Consider that you are on the raging sea of this world, in so much storm and danger, and do not know if you can come to the port of salvation. Don't you know that everything people have hangs by a thin thread, and the whole of life is a quarrel on earth? Let us then, like Laurentius and all the other saints, fight for the salvation of souls, but not for the body, which is

who today is healthy, tomorrow is sick; today is alive, tomorrow is dead. You should know that whoever confesses and in repentance puts alms in the box, as the confessor advises him, has complete forgiveness of all his sins, and if he visits the cross and the altars every day after confession as well as the jubilee year, he will obtain indulgence, just as if he visited the seven altars in St. Peter's Church, where complete indulgence is given. So why are you standing idle? All of you run after the salvation of your soul. Be ready and diligent for the salvation of your soul, as for temporal goods, from which you do not depart day or night. Seek the Lord because he is near and can be found; work, as John says, because it is day, for night is coming when no one can work.

Do you not hear the voice of your crying dead parents and others, who say: Have mercy, have mercy on me, because the hand of God has touched us. 2c. We are in severe punishment and torment, from which you could save us with a little alms, and yet you will not. Open your ears, because the father cries to the son, and the mother to the daughter: "Why do you bite me like a tooth, and fill yourselves with my flesh? as if to say: "We have begotten you, nourished you, educated you, and left you our temporal goods; why then are you so cruel and hard, that, since you could now save us with a little effort, you will not; and let us lie in flames, that we come so slowly to the glory promised to us. You may have confession slips, by virtue of which you may obtain full remission of the penalties due to sins once in life and at the hour of death, and as often as you wish in the cases not reserved. O you who have vows upon you, you usurers, robbers, and vicious ones! Now is the time to hear the voice of God, who does not want the sinner to die, but to repent and live. Turn then, O Jerusalem, Jerusalem, to the Lord your God. O ye gainsayers, rejecters, blasphemers, who hinder this work outright or in secret ways, how evil do ye stand? You are outside the church community; no masses, sermons, prayers, sacraments, nor intercessions help you; no fields, vineyards, trees, nor cattle bear you fruit, wine; and the spiritual itself withers and dries up, as examples could be given. Turn to me with all your heart, and need the medicine of which wisdom speaks: The Most High has created the medicine from the earth, and a wise man will not despise it.

342 Cap. 1. of the papal indulgences. W. xv, 422-424. 343

The third sermon.

Venerable Lord! I beg you to speak to your sheep in my name, so that they may open their eyes and see what grace and gift they have had and still have at the door. Truly blessed are the eyes that see what they see, and realize that they have a safe conduct by which they can lead their soul through this valley of tears, through this sea of the raging world, where there is so much storm, weather and danger, to the blissful fatherland of paradise. They should know that man's life is a war on earth. We have to fight against the flesh, the world and the devil, who always try to corrupt the soul. Our mother conceived us in sins. O woe! the cords of sins have caught us, and it is difficult, indeed almost impossible, to reach the harbor of salvation without divine help, because he has not made us blessed for the sake of works of righteousness, but by his mercy. Therefore, one must put on the armor of God. Take the sure letter of salvation from the governor of our Lord Jesus Christ, by which you may save your soul from the hand of the enemy and bring it to the blessed rich, by means of repentance and confession, safe and unharmed, without some penalty of purgatory. They should know that in this letter all the services of the Passion of Christ stretched out there are printed and engraved. They should know that for every mortal sin one must atone for seven years after confession and repentance, either in this life or in purgatory. How many mortal sins are committed in a day, how many in a week, how many in a month, how many in a year, how many in a lifetime? They are almost innumerable, and have to suffer infinite punishment in the fiery punishment of purgatory. And with these confession slips you can have once in your life, in all cases (except four which are reserved to the apostolic see), complete remission of all punishments forfeited up to that time; after that, all the time of your life, as often as you want to confess, in the cases which are not reserved to the pope, you can also have equal remission, and after that, in the hour of death, complete remission of all punishments and sins, and communion of all spiritual goods, which happen in the contending church and all the members of it. Do you not see that when a man goes to Rome or other dangerous places, he sends his money through the bank, and for every hundred he gives five or six or ten, that he sends it to Rome or elsewhere through the said bank?

exchange safely again? And you do not want to have this letter for a quarter of a guilder, by virtue of which you can bring not money but the divine and immortal soul safely and freely to the fatherland of paradise? Therefore, I advise, exhort, and, as much as a shepherd may do, command you to accept the precious treasure together with me and other priests, and especially those who have not confessed in this holy jubilee year, which they can obtain for the future. For you might encounter the case that you would like to and could not.

Then also, on account of our most holy Lord Pope and the holy apostolic see and my most reverend Lord Legate, all and every one who have received or will receive in the short time to come the holy jubilee and the confessionals, and who have offered a helpful hand for the said building of the prince of the apostles, shall participate in all prayer, intercession, almsgiving, fasting, church prayers, Masses, Liturgies of the Hours, Mortifications, Pilgrimages, Pontifical Prayer, Blessings, and other spiritual goods, which now and forever are or may be in the contending Church and all its members, both for their persons and for their dead parents, blood friends, and benefactors, always and forever, and as they have been moved by love, so may God and Sts. Peter and Paul and all the saints whose bodies rest in Rome, keep them in peace in this valley and bring them to the heavenly kingdom!

You will also give infinite thanks in aforesaid and in my name both to the venerable common priests and prelates 2c.

Some of the contents and fragments of one of Tetzel's instructions, which Chemnitz has removed and communicated.

From Chemnitz Lxaivkn eone. Irickent, Theil IV, p. 143" Translated into German.

Tetzel offered indulgences for sale in Germany not only in sermons, in impudent praise, but also in a scattered booklet, which he called Summary Instruction. However, the content of both the sermons and his writing, as I can gather from Luther's writings, was this. In the sermons, these indulgence sellers made the following exhortations: Behold, now heaven is open to all; if you do not enter now, how will you ever enter? O you insensitive and stubborn people! who are like wild animals, do not want such a great mercy.

344On Tetzel's Indulgences in Germany. 2. sect., no. 80 f. W.xv, 424 -426. 345

Take it to heart. Oh, how many souls you could save! O how obdurate, how obdurate, and how negligent you are! You can redeem your father from the punishments of hell with ten pennies, and you do not want to help your father in this. Certainly, at the last judgment I have no responsibility, but you may watch. I tell you, if you had only one skirt, you should take it off and sell it, so that you would be granted such a great grace 2c. But against those who would not accept this grace, they were so vehemently zealous that the common man trembled at it, and thought that the heavens would fall in and the earth open up. They added that if someone bought a letter of indulgence, his soul could be assured of eternal life; but the souls that were already in purgatory, and for whom the indulgence was bought, would come out of purgatory into heaven as soon as one heard the sound of the money thrown into the box. Furthermore, the grace was so great that no sin was so great, even if one had sinned against the Mother of God, that he could not be freed from punishment through the indulgence, indeed, man would be freed from guilt and punishment through these letters of indulgence. This grace was a priceless divine gift, since man was reconciled with God and all the punishments of the purgatory were thereby redeemed; nor did those need to worry and grieve about the sins they had committed, who either bought their souls themselves or bought confession. The words that Tetzel used in the summary lesson were as follows: The first and noblest grace we receive through indulgences is a complete forgiveness of all sins, since a sinner receives forgiveness and divine grace anew. Through this forgiveness, the punishments that sinners had to endure in purgatory because of offended majesty are also completely given and redeemed; the pope also has power over purgatory to free souls from it by means of indulgences; indeed, they also assured that the assurance of eternal life through these letters of indulgence is so certain that they also put their own souls as a pledge for it. The cross they made in the church with the pope's seal was just as powerful as the cross of Christ itself. To this they added the fable: In a certain place, 5000 souls had been bought and redeemed by this indulgence, of which three had been damned, because they had deducted something from the letters of indulgence. The end and the conclusion of his sermons was this: "Lay down

Put in, put in, put in! In order to encourage and entice the people not only with words but also with their own example, they first went to the box in front of all the people and threw something into the box with a bright and very audible sound. Those who stood by showed themselves very friendly to those who put something in, but to those who did not, they seemed to become angry and unwilling. They also allowed the indulgences to be given to the poor free of charge, but in such a way that they first tried to collect the money through good patrons in all places. They also got behind the women and taught them how they should gather money to buy such letters without the knowledge and will of the men, no matter how it might happen. I have put this here from the writings of that time, with the very same words that are used in them. Meanwhile, however, since these frauds were going on very brazenly in Germany, one heard not only much grumbling, but also public complaints from all honest people. For people in Germany had already grown tired of the drudgery, shenanigans and endless frauds of the papists. They called these indulgences fairs, a buying up (monopolia) of souls, they complained bitterly that not only the forgiveness and remission of past sins, but also of future sins are sold by these indulgence merchants, and not only in this life, but also after death, as the complaints and grievances of the Germans read. They who were tired of indulgences invented ridiculous fables, namely, that a deceased person with a letter of indulgence came before hell, and by virtue of this wanted to be free from it; but a devil came running, who, having read the bull, burned and melted the paper, parchment, sealing wax, and lead under his hands by the force of fire, but the soul was plunged empty into the depths; as such is told in the writings of those times.

81 Johann Tetzel's letter of indulgence, which he issued as Pope Leo X's Unternuntius and Commissary of Indulgences in the German provinces, together with the Guardian of the Minorites on May 19, 1515.

This letter of indulgence is in the "innocent news" 1705, p. 197; in Löscher's Ref.-Acta, vol. I, p. 391 and in Kapp's "Collection", p. 37.

Translated into German.

346 . cap. 1. of the papal indulgences. W. xv, 426-429. 347

Brother Johann Tetzel, Order of Preachers at Leipzig, of the Holy Theology Baccalaureus and Special Heresiarch, of the Most Holy Father in GOD, of our Lord Leo, by Divine Providence of this name of the X. Pabst, the highest bishop and God's governor in the whole world, as well as the Holy Roman See in the German provinces, dioceses, cities, countries, and all and every Easter Unternuntius and Holy Indulgence Commissarius, together with the Guardian of the Friars Minor of the Order of St. Francis, his co-helper in this matter: To all and every believer in Christ to whom this letter will come before the eyes, but especially to the authorities, judges, inquisitors and persons holding court, both spiritual and secular, offer eternal salvation in the Lord! Matthias Menner, inhabitant of the dairy Krichow, which belongs to the Burgwerber parish on the Saale, has discovered and confessed to us in the greatest sorrow and sadness that he wanted to throw a stone at his neighbor's dog, which was barking at him, but that during the throw his neighbor's little daughter, since he did not see it, had approached the dog, whom the stone had hit against his complete will and opinion, and he is heartily sorry for this fatal blow. Therefore, because he wanted to take care of his bliss, he asked us with bent knees and folded hands, crying, that we would come to his aid with a convenient means of absolution. Since we are to seek the salvation of all and sundry, we count the said Matthias Menner, who has paid the fee for the construction of the main church of the chief apostle according to his means, out of apostolic authority, which we administer in this piece, free from this accidentally committed death stroke by grace, and also by virtue of this authority declare and know in the present letter that he is completely absolved from the said death stroke. We therefore command all and everyone, both clergy and secular, that in the least no one accuse, convict, or condemn Matthias Menner for this death stroke, but that everyone in all places and ends keep him completely and utterly absolved of it, unless he wants to fall into the punishments and judgments contained in our apostolic letter of authority. For the greater faith and witness thereof, we have had the seal of the above-mentioned building and the Papal seal, which we use in such cases, printed on it. Given at Krichow in the year of the Lord 1515, May 19, in the third year of the reign of our most holy Lord, the Pope.

Letter from Heinrich Campis, vicar general and prior of the Carmelite convent in Magdeburg, to Johannes, abbot of Königslutter, in which he reports to him that the commissary of the current jubilee, Johann Tetzel, has revoked all indulgences in general in the churches of the Magdeburg and Halberstadt dioceses; he has also forbidden the Königslutter indulgences in particular, and has forbidden, under penalty of banishment, that no one may hear confession from them. On the third day after the feast of Corpus Christi in 1517.

This and the four following documents are taken from Kapp's "Nachlese," Theil III, p. 217.

Translated into German.

Brother Heinrich Campis, Vicar General and Prior of the Convent of the Carmelite Brothers of St. Mary in the suburb of Magdeburg, V. I., to the venerable in Christ Father and Lord Johanni X, highly renowned Abbot of the Monastery of Königslutter, his in Christ much beloved and especially sincerely venerable friend, his obedience at any time most devoted to all pleasing services and ready for unceasing intercession.

Gracious Father and Lord! Having perceived that the Commissary of the present Jubilee year publicly revokes in the pulpit all indulgences in any order or church of the Magdeburg and Halberstadt dioceses; By this we see that he also meant your indulgences, which your confessors appointed by you had to grant annually on the feast of the Princes of the Apostles, so that at present there was nothing to be done in your apostolic practices; as he also forbade this, that no one should take the liberty, under penalty of banishment, to hear confessions with you according to custom. This will cause your convent not a small, but an important and great damage, if it is not prevented and remedied. For this reason, I have not only verbally, but also in writing, requested your grace, as I have a constant and unwavering affection for you, my gracious father and lord, and hereby open my dear friendship to you, that you in this matter, where it can be done conveniently, and as the fathers and lords of the Antonites have done, who have prevented the revocation of indulgences in their order, and have pacified the Commissary, but especially the most reverend of our lords, the Bishop of Magdeburg, by which, I do not know how to explain it.

348 Of Tetzel's Indulgences in Germany. Sect. 2, no. 82 ff. W. xv, 429-431. 349

In a certain way, you will pacify and satisfy him before the time of execution. For I wish at the most, sincere father, that all prudent precautions be carefully taken with you, in that I advise your gracious lords to prevent the aforementioned revocation of indulgences by kind means according to your reverence's liking. What will happen in these and similar incidents to the gracious lords, I will recognize with all love and friendship, along with all those who stand below me, and will remain devoted to them day and night with unceasing and untiring service. In the meantime, live well in him who rules and governs all things. Given at Magdeburg in the convent outside the city, in the year after our redemption 1517, the 3rd day after the Feast of Corpus Christi.

83 Henry the Younger, Duke of Brunswick, letter to the cathedral dean and chapter of Magdeburg, in which he asks that the ban on the Königslutter indulgence imposed by the papal commissioner be lifted. On Corpus Christi Day 1517.

By the Grace of God Henrick the Disciple, Harzug zu Brunswig und > Lüneburg 2c. > > Den Werdigen Eddelen und Erbarn Herrn DomDecken Dechant und > Capittel der Kercken tho Magdeborg, unsern Fründen und Leuen > lieben besundern.

Our greatness and favorable will before us. We are informed that the most worthy in God, dignified and high-born prince, Mr. Albrecht, Archbishop of Magdeburg and Ments, Primate and Holy Roman Ruler in Germania, Archbishop and Elector, Administrator of the County of Halberstadt, Marggroff of Brandenburg 2c. Vnser Leuer Herr und Ohme, von wegen pewstlicker Hilligkeit einen Commissarium Predicker Ordens abgefertiget, de itz by ju sy, Gnade und Aflat, tho Behoiff des Gebüwes S. Peters Kercken tho Rome, Christlicken Volcke mede tho delende to communicate, and dat desulvige Commissarius alle andere Gnade und Aflath, esonderheit de heimsökinge, so neistkommende Petri und Pauli tho Königslutter in vnnsem Fürstendom tho gescheende, verboden. The ban on us and our friends, as well as many other people, who have come to Königslutter for the pilgrimage, is not a small burden,

ock dem armen Closter dath vaste buvellig sosehr baufällig], und in korten Jahren de reformacien. assumed, de se ahn so sothane == said heimsökinge nicht erholden mögen, tho groten schaden komen wolle, darmede damit dem Commissario in synem Bevele mit alle nichts behulpen, the day of the visit of the pilgrims to Könniges-Lutter was considered so short of ogen, that no one could warn the Pellegrim Pilgrim about such a pretext, and those who came would not be able to do so less or more at St. Peter's Church in Rome. Therefore, it is our good will and our intention to prevent that the common people will not be harmed by the affront to the King's Lutters. If we want to order this commission, we will do so willingly and willingly, so that we can prove our good intentions. We are willing to accept and owe this in all good faith. Date Sycke on the day of Corporis Christi 11 JunH, Domini M.D.XVII.

84. Johannis, Abbot of Königslutter, writes in his and the whole monastery's name to Botho, Grasen and Lord of Stolberg, Archbishop Albrecht Hofmeister, as well as to other councillors of the same, in which he presents both the antiquity of the Königslutter indulgence and the poverty of the monastery, and asks for the lifting of the ban made by Johann Tetzel. Wednesday after Corporis Christi June 17 1517.

Joannes Abbot, Siffridus Prior, Senior and whole assembly of the monastery tho Königes-Lutter, Order S. Benedicti in the Halberstedischen Stifte, and the Fürstendum Brunswig: Den Edelen, Wolgebornen, Werdigen, Achtbaren und Gestrengen, Herrn Bothen, Graue und Herrn tho Stalberg und Wernigerode Hoffmeistern, und andern unsers gnedigsten Herrn van Magdeborg, Mentz und Halberstadt 2c. heimgelatenen Reden, unsern gnedigen, günstigen Herrn und Fründen:

Edelen, Wolgebornen, Werdigen, Achtbarn, Gestrengen vnd Ernvesten Herrn vnd Fründe, vnsse innige Beth tho Godde dem Allmechtigen mit gantz willigen Deinste alle tydt tho vorn, Gnedigen, Günstigen Herrn vnd Fründe, Euwer g. w. a. und g. Graces, Dignities, Respectable and Strict we humbly add to the city of our gracious lord that we know that our monastery some years ago, from the Hartzogedom tho Brunßwig

350 Cap. I. On the papal indulgences. W. xv, 431-433. 351

The Holy Roman Emperor Lotharion, of blessed memory, had a great and remarkable affliction, because His Imperial Majesty, by the Pope Innocentio the other, the Holy Roman Emperor, and the unfortunates of Rome, neither the one in his palace Stol and Ere with great effort and work, before which he neither sold nor obtained any money, but obtained the highest rank in the land, so that all Christian believers come to our monastery in the feast of St. Peter and St. Paul for the sake of the monastery, all the monks who were in Rome in all the churches, cloisters and chapels for eternal time, with previnge pine and debt, which aflath at veerhundert vnd xx Jahre^a^ ) vnvorhindert gestanden vnd erholenden, ock synt der tydt, von Pawsten tho Pawsten confirmeret vnnd bestedt worden worden. Dewile öuerst iz de pewstlicke gnade alhie tho landen komen, de vnse gnedigste Herr von Magdeborg, Mentz vnd Halberstadt 2c. The Supreme Commissary is, and the Bull is to mediate, that all other indulgences at the time of this jubilee have been suspended and revoked, therefore we have granted some of them against Magdeborg to the worthy Lord Johann Tetzel, in the name of our gracious Lord of Brunschwigk, in accordance with the wishes of the noble lords of the Capitol of Magdeborg, to find us unhindered in our own indulgences, and to indulge us in the city of our dear lord, so that this kind of walfart, which happens every time in our monastery with the mercy and grace obtained, may gain a continuation 2c., And because S. W. has not been unwilling to do so, but he has not wished to make such a thing impossible for the sake of his Lordship or the Holy See. Thus, the rent of our monastery is almost insignificant, and the persons therein are many, and our congregations are most interested in the offer and the general permission, which is given and worthy of being given by good men in the time of the Aflat, and of which we may grant procuration and subsidy to our gracious lord as a bishop of Halberstadt, which we then obey as an obedient commoner. Wu vns nu sölcke Walfart entzogen, vnd an den gegeuen PawstlickenAflathevorhinderingevnd insperringe bringen, hebben e. g. w. a. vnd g. gnediglicken zu betrachten,

a) That there was an influx to Königslutter in 1291 is evident from the D. II. Leript. Lrunsvie. of the Lord of Leibnitz, p. 429: Anno Domini MCCXCI. cum instaret solennitas Apostolorum Petri et Pauli, factus est concursus populi in Regali-Luttere et est consuetudinis usque adpresens.

1. and were it to be feared that the indulgences of the monastery and the sinners would not be brought back to the pilgrimage, and that in order for this to happen, we would have to ask the city of our church to reimburse us for the sins of the monastery. g. w. a. and g. tho ersöcken mit demödigen flite deinstlich bittende, e. g. a. w. vnd g. wolde an stadt vndes g. h. most gracious lord to consider our and our monastery's needs and opportunities graciously, and to ensure that we are not hindered or hindered in any way in our common indulgences and praiseworthy work, The sinner who has recovered the Christian man as he has done until now, has been able to make a progress, to catch the divine rewards beforehand, and to show himself graciously in this, so that we may be able to be inferior to God the Almighty, to the most gracious Lord of God, and to the most gracious God of the world. g. a. w. vnd g. long leventh vnd luck myth vnssen innigen gebede tho vorbidden, vnd mith flite thouordenen alle tidt willich des wy 2) e. g. a. w. vnd g. gnädige Antworth bidden. Datum Middeweckens nach corporis Christi 17. $uni, Anno MDXVII.

Botho, Count and Lord of Stolberg and Wernigerode, court master, as well as other councilors of the Archbishop of Magdeburg, write to Johannem, Abbot of Königslutter, in which they report that the papal commissary has lifted the ban that had been imposed, and that they can distribute their indulgences without hindrance for the upcoming Petri and Pauli. From Halle on the evening of Johannis Baptistä June 23 1517.

Botho Grave vnd Here tho Stalberg und Wernigerode, Houemeister, und andere vnses gnedigsten Hern van Magdeborg, Mentz vnd Halberstadt heimgelaten Rede: To the worthy Lord Johanni, Abbot of Königslutter, our dear friend and favorable Lord.

Our friends, your friends, your friends. Acquiring dear friends and favorable here, after you have appealed to the Chapter of Magdeburg, praying to help that your indulgences be kept on St. Peter's Day and St. Paul's Day, but in order to prevent the grace that is present, we have given the same to you with these

1. Instead of "gebeven" probably "geberen" (give birth) should be read.
2. "wy" placed by us instead of: "w."

352On Tetzel's Indulgences in Germany. Sect. 2, no. 85 ff. W. xv, 433-436. 353

The Papal Commissioners have diligently spoken to you, and have therefore read and granted that your indulgences, as previously done, be announced and kept for the specified period of time, as you will see from his writings 1). That we give you to know in the best way, according to which we know how to judge. We are inclined to show you favorable will and friendly service. Date Halle vff S. Moritzburg, Dinstags am Abend Joh. Baptistä 23. June, Anno MVXVII.

86 Johann Tetzel's, Order of Preachers, Apostolic Heresiarch and General Subcommissarii letter to the Abbot of Königslutter, in which he reports that the monks there can freely proclaim their indulgences without being required to give a sum of money into his boxes. From Halle, June 22, 1517.

From KaPP's "Nachlese," Theil III, p. 232 f. reprinted in Körner's "Tezel," p. 147.

Translated into German.

Johann Tetzel of the Order of Precedents, apostolic inquisitor of > heretics, also gene- ralsubcommissarius: > > To the venerable Father in Christ, Lord John, Abbot of the Monastery > of St. Peter and Paul in Königsluttern, his most reverend lord and > superior:

Salvation, which God gives to those who love Him. Venerable Father in Christ! I have dealt faithfully with your cause with the lords councilors, and it has progressed to the point that you can freely proclaim your indulgence without having to pay any tax into our chests. Therefore, I also remit to you by the present letter the annulment of your indulgence, which I announced verbally at Magdeburg, and you can be assured that I have faithfully taken up your cause in this matter, wherewith I most humbly commend myself to you, venerable father, who, under the grant of God's grace, will perhaps see you in a short time.

From the castle of St. Moritz at Halle, June 22, 1517.

1. This is the following document.

A letter of indulgence granted by Tetzel under the name of Albrecht, Elector of Mainz, to an unnamed person and to Walpurgis, his wife, because they had generously contributed to the construction of St. Peter's Church. 1517.

From Paul Seidel's "Historie und Geschichte Luthers," p. 3 printed in Löscher's Ref.-Acta, Vol. I, p. 388.

Translated into German.

Albrecht, by the Grace of God and the Apostolic See of the Holy See of Magdeburg and Mainz, Archbishop, Primate and Archchancellor of the Holy Roman Empire in Germany, Elector and Administrator of the Churches of Halberstadt, Margrave of Brandenburg, Duke of Stettin, Pomerania, the Caspians and the Wends, Burgrave of Nuremberg, and Prince of Rügen; and Guardian, of the Minorite Friars of the Observance of the Mainz Convent; by our most holy Lord Leo, Pope the X., by the lands of Magdeburg, Mainz and theirs, and the cities and districts of Halberstadt, likewise the lands and territories which are directly or indirectly subject to the temporal rule of the most illustrious Princes and Lords Margraves of Brandenburg, nuncios and commissarii specially delegated for the matters mentioned below: to all and everyone who will read this letter, Hail in the Lord!

We hereby announce that the most holy Lord Leo, by divine providence the present X. Pope, to all and any of the faithful of both sexes who offer a helping hand for the reconstruction of the Cathedral Church of the Prince of the Apostles, St. Peter, in Rome, in addition to plenary indulgences and other pardons and liberties, which the faithful of Christ themselves can obtain according to the apostolic letter issued in this regard, has also graciously granted and conferred in the Lord that they may freely choose a competent confessor, either from common priests or from all monastic orders, including the beggars, who, after their attentive confession, may pronounce on all sins, abominations and misdeeds committed by the penitent, however great and grave they may be, even if they were otherwise reserved to the said See, even ecclesiastical excommunication, if it had already been pronounced by men at someone's request with the consent of the parties, or if it had otherwise been forfeited because of the interdict, and from which no one but the apostolic See could absolve (except in cases where the person of the supreme pope was being pursued, bishops or other high prelates were being sought).

354 Cap. 1. of the papal indulgences. W. xv, 436-438. 355*

(The same shall apply to the confessor who has killed, laid violent hands on them or other prelates, forged apostolic bulls and letters, brought weapons or other forbidden things to the unbelievers, and except for the judgments and curses brought on the occasion of the alacrity of the apostolic tulfa brought from the unbelievers to the believers against the prohibition), once in life and at the hour of death, as often as it is threatened, even if it is not done then; in those cases which are not reserved, grant to the same confessor the complete reckoning of sins and impose salutary penance; likewise, once in life and at the said hour of death, grant complete indulgence and forgiveness of all sins, and administer the holy sacrament of the Last Supper, except at Easter and at the hour of death, at all times of the year; likewise, the vows that he vows at times, be they what they will (except the one about the sea, the entrance into the monastic life and single state, the visit to the thresholds of the Apostles and St. James in Compostella). Jacob at Compostella), into other godly works by apostolic power. The same Most Holy Our Lord has also granted that the said benefactor and her deceased parents, who are different in love, may always and always participate in all prayer, intercession, almsgiving, fasting, supplications, masses, prayers of the hours, mortifications, pilgrimages, standing prayer and all other spiritual goods, which only happens and can happen in the whole Holy Church and by all its members.

And because the devout N. N. and Walpurgis, his wife, for the building and necessary improvement of the above-mentioned main church of the Prince of the Apostles, according to our Lord Pabst's opinion and our decree, have willingly steered from their goods and have shown themselves grateful and mild, for the sign and witness of which they have received this present letter from us: therefore, out of the very apostolic power which is entrusted to us and which we hereby administer, we hereby grant and grant them that they may need and enjoy the aforementioned graces and indulgences. Given Berlin, under the seal ordered by us for this purpose, the 11th of the month April, 1) Anno 1517.

1. The name of the month is missing as well as in Löscher's old Allsgabe Walch. We have added "April" from Tentzel's "Historischer Bericht", Vol. I, p. 122, but "October" would seem more credible to us, because Joachim of Brandenburg only permitted the sale of indulgences in his lands by a decree of Sept. 16, 1517. See No. 76.

88: A letter of indulgence, issued to Meckel, widowed Rodt, and to Peter and Adam Rodt, dated Göttingen, July 1, 1517, on which the seal is remarkable, which represents the image of the apostle Peter and under it the papal crown and keys with the inscription:

S. Fabrice S. Petri de Vrbe.

From von der Hardt's laeula pdiloloZiae, p. 77, and üistor. litterar. retorumt., Theil IV, p. 4.

Translated into German.

Albrecht, by the Grace of God and the Apostolic See, Archbishop of the Holy See of Mainz and of the Churches of Magdeburg, Primate of the Holy Roman Empire in Germany, Archchancellor and Elector, also Administrator of Halberstadt, Margrave of Brandenburg, of Szczecin, of Pomerania, Duke of the Caffubes and Wends, Burgrave of Nuremberg, Prince of Rügen; and Guardian, of the Minorite Order of Observance, of the Mainz Convent; by our most holy Lord Leo, Pope the X., by the lands of Mainz and Magdeburg, and theirs, and the cities and districts of Halberstadt, also all regions and places subject to the temporal rule, directly or indirectly, of the most illustrious and illustrious princes, the lords Margraves of Brandenburg, nuncios and commissarii specially appointed for the matters reported below: to all and everyone who will read the present letter, salvation in the Lord!

We hereby announce that our most holy Lord Leo, by divine providence the present Pope X., has graciously granted and permitted all and every believer in Christ of both sexes who offer a helping hand for the reconstruction of the cathedral church of the Prince of the Apostles in the city (Rome) according to our order, by way of plenary indulgence and other pardons and liberties which the believers in Christ themselves can obtain, according to the apostolic letter issued on this subject, that they may choose a competent confessor, either a secular priest or one of all, who, after an exact hearing of the confession, will be responsible for all sins, transgressions and misdeeds committed by the electing (confessing) child, be they as great and grave as they wish, also for the cases reserved to the apostolic see and church excommunication, likewise for that which a person has pronounced at someone's request, at the consent of the parties, or into which one has fallen for the sake of an interdict, and of which the absolution is otherwise before the apostolic see.

356On Tetzel's Indulgences in Germany. Section 2, no. 88 f. W. xv. iss-no. 357

(except when the person of the most holy pope has been persecuted, bishops or other high prelates have been killed, they or other prelates have been violated by force, apostolic letters have been forged, weapons or other forbidden things have been brought to the unbelievers, or they are otherwise under such judgment and ban, (for example, alum of the apostolic tulfa brought by the unbelievers to the believers against apostolic prohibition), once in life and at the hour of death, as often as it occurs, although death has not occurred, but in all other cases not reserved, as often as he requires it, completely count them out and impose salutary penance on them; likewise, during life and at the said hour of death, grant them plenary indulgence and forgiveness of all sins, and administer the Sacrament of the Supper (except at Easter and at the hour of death) at all times of the year; also all vows vowed by them (except that of walking on the sea, likewise the apostolic thresholds and St. James in Compostella). James in Compostella, or to enter a monastery and live a single life) into other godly works by apostolic power.

The same Most Holy Our Lord has also granted that the said benefactors and their deceased parents, who are different in love, shall always have a share in all prayer, intercession, almsgiving, fasting, church prayer, masses, Liturgy of the Hours, mortification, pilgrimages and other spiritual goods, which are or will be done in the whole general, holy, contending church and all of its members at all times. And because the devotees, the Meckel, widowed Rodt, Peter and Adam Rodt, for this building and necessary improvement of the above main church of the prince of the apostles, according to our most holy Lord Pabst's intention and our order, have steered from their goods, have shown themselves grateful and generous, in witness of which they have received the present letter: Therefore, out of the very apostolic power which has been granted to us, and which we here need, we grant and pardon them that they may use and enjoy such grace and indulgence. Given in Göttingen under our seal prescribed for this purpose, July 1, Anno D. 1517.

Loss speech form on so many times in life 2c.

Have mercy on you 2c. Jesus Christ absolve you by the merit of his passion, by which and the apostolic power given to me for this and granted to you, I absolve you of all your sins, in the name of the Father, the Son and the Holy Spirit, amen.

The form of release and complete recovery once in the "life" and at the hour of death.

Have mercy on you 2c. Our Lord Jesus Christ absolve you by the merit of his passion, and I, by his and the apostolic power herein conferred upon me and granted to you, absolve you 1. from the sentence of the greater or lesser ban, if you fall into one; then 2. from all your sins, and grant you complete forgiveness of sins, also remitting to you the punishment of the purgatory, as far as the keys of the holy Mother of the Church go. In the name of the Father, the Son and the Holy Spirit, Amen.

A letter of indulgence from October 5, 1517, which Tetzel gave to Tilemann from Köpenik^1^ ), who had beaten his young son to death because he wanted to beat his pig. 1517.

From Seidel's History and Stories of Luther, p. 20, reprinted in Löscher's Ref.- Acta, Vol. I, p. 394.

Translated into German.

Brother Johann Tetzel, of the Order of Preachers in the Convent of Leipzig, Baccalaureus of the Holy Doctrine of God and Inquisitor of heretical wickedness, by the most reverend in Christ Father and Lord, Lord Albrecht, Archbishop of the Holy Churches of Magdeburg and Mainz, Primate and Archchancellor of the Holy Roman Empire in Germany, Elector and Administrator of Halberstadt, Margrave of Brandenburg, Stettin and Pomerania, Duke of the Cassubians and Wends, Burgrave of Nuremberg, Prince of Rügen, of the most holy in God Father and our Lord Leo, by divine providence Pope X, the most holy in Christ Father and our Lord Leo., and the same Holy Apostolic See to the lands of Magdeburg, Szczecin and theirs, and the cities and districts of Halberstadt, likewise to the lands and lands of the Archbishops of Magdeburg and Mainz, and those of the Margraves of Brandenburg under secular rule, directly or indirectly, directly or indirectly, to grant the most sacred indulgence for the construction of the cathedral church of the Prince of the Apostles in the city of Rome in the manner of a jubilee year, nuncio and commissarius, 2) at the same time with

1. Walch: "a nobleman".
2. This "Nuntius and Commissarius" does not refer to Tetzel, but to Albrecht, together with the Guardian 2c. in his (Albrecht's) city Mainz, as his colleague in this. On the other hand, in No. 81, from 1515, Tetzel gives the Guardian for his (Tetzel's) colleague.

358 Cap. 1. of the papal indulgences. W. xv, 440-443. 359

the Guardian of the Minorite Brothers of St. Francis of the Observance in his city of Mainz, as his colleague herein, decreed general sub-commissary, who has been ordered and appointed by force again, to the said lands and districts and all the aforesaid of the most noble and illustrious lords margrave dominions, to appoint people in his stead, offer to our in Christ beloved Tilemann von Köpenik, of the Brandenburg district, constant salvation in the Lord!

You told us that when you wanted to strike at a sow, your boy, not realizing it, approached you, whom you struck and killed (when you struck at the sow) against your will, to your immense heartache. For this sin you grieve with your heart. Since you now wanted to counsel your soul, you humbly asked us to come to your aid in time by counting the lots. Therefore, we (who seek everyone's salvation), by virtue of apostolic power, which we hereby administer, release you, who have made a settlement with us according to your ability for the purpose of the said construction, from the death stroke in grace, and announce to you by this letter that you have been released from the said death stroke by us. We also command all and everyone to whom it comes, by the judgments, banishment and punishments contained in our apostolic letters of authority, to believe this letter, to consider you completely absolved, and that no one accuse you of this death stroke in any way. In witness whereof we have hereunto set the seal of the said building, which we use for such matters. Given in Berlin in the year of the Lord 1517, the 5th of October, in the 5th year of the reign of our most holy Lord, the Pope.

90 Myconius tells how splendidly the commissary of indulgences, Tetzel, was caught up everywhere when indulgences were still held in high honor.

From the Myconius kist. rekormat., p. 15.

The indulgence was so highly honored that when the commissary was introduced into a town, the bull was carried along on a cloth of gold or silver, and all the priests, the council, schoolmasters, pupils, men, women, virgins and children went to meet him with flags and candles, with singing and procession. Then they rang

All the bells were rung, all the organs were struck, he was escorted into the churches, a red cross was erected in the middle of the church, the Pope's banner was hung there, and in sum, one could not have received and held God Himself more beautifully.

91: How Tetzel at Zwickau swindled a large piece of money from the entire congregation at the time of his departure and then gave it to the priests to feast on.

From Joh. Petrejus "Vorrede über das römische Ablaßbüchlein" lit. v 3. 4 reprinted in Tentzel, Hist. Bericht, p. 108 and in Löschers Ref.-Acta, vol. I, p. 404.

When Tetzel had been selling his indulgences in Zwickau for many days, and finally wanted to leave, the chaplains and altar servers spoke to him: Lord, you are now leaving, and we have not enjoyed your indulgences, but you might have given us something to show that we had good courage to do so; he answered that he had now wrapped up all the indulgence money and packed it away, but that he wanted to do justice to the matter, and the following day let the large bells ring again, which were always rung when he was supposed to preach. When the people heard this and frequently came to church, he stood up and said: Although he had been very clever to leave this morning, there had been a poor soul in the churchyard last night who had whimpered so piteously and confessed that she wanted to be helped, so that she might be delivered from her terrible torment, that he did not know how to avoid remaining this day, and a mass was now being held for her, where they should all go diligently to the sacrifice, so that the poor soul might be delivered from its torment; And whoever does not do this is an indication that he has no compassion for the poor soul, indeed he himself must be drowned in sin, because of which the poor soul is now suffering, and if he is a man, he must be an adulterer or fornicator, but if he is a woman, she must be a whore and adulteress. And that they see that there is great need, then he himself wants to go to the sacrifice. After that he was the first to sacrifice. This was followed by such a sacrificial procession that the people in the church borrowed money from each other so that they could sacrifice. For no one wanted to be an adulterer or adulteress. After that, he gave the money to the priests, and was reckless with them.

360 Of Tetzel's Indulgences in Germany. 2nd section, no. 92 ff. W. xv, 44S-44S. 361

The story of Strigenitius tells how Tetzel once asked the sexton in Zwickau to be his guest, and when the sexton claimed that he was poor, he asked him to look at the calendar to see what day tomorrow would be, because Juvenalis was written in it, and he immediately made him a saint, solinized his feast with the ringing of all the bells, preached on it, and collected a large sum of money.

From the Strigenitius comin. in lonum xropli., x>. 142, in Schunds tüiron. Auiccuvlsiw., p. 380.

When Tetzel was a preacher in Zwickau, before he became the pope's indulgence merchant, he asked his sexton at one time if he would not like to ask him to be his guest; and when the sexton excused himself, saying that he was too poor to do so, that he could not, Tetzel said: "We want to get money soon, look in the list, what saint will be tomorrow. The sexton does so and says, I will find Juvenalis; but it is an unknown saint. Then Tetzel says: "We want to make him known soon. Tomorrow ring the bell for matins, the sermon and mass, as on a great feast day, and have the high mass held above the altar, in the middle of the church, above the preaching chair. The sexton follows. When the people hear such ringing the next day, they often come into the church. When the high mass is half over, Tetzel appears and preaches thus: "Dear people, today I have something to tell you. If I were to tell you, it would be the end of your blessedness. You know that we have long called upon the saints, but they have now grown old and are almost tired of hearing and helping us. Today you have the memory of Juvenali, and although he has been unknown until now, let it be dear to you. Because he is a new saint whom we did not know before, he will be all the more eager to take care of us. But Juvenalis was a holy martyr, whose blood was shed innocently. If you now also want to enjoy his innocence before God, then prove yourselves today in his honor, and place each of you his sacrifice on the altar, where high mass is held today. Dear people, show yourselves mild, and start walking in the name of God. You, the rulers, go ahead and give good examples to the others. What more has he done? He put people at the doors, and no one let them out, because he had offered sacrifices beforehand; and because the people went to the sacrifice, he stayed on the preaching stand, and saw what each one had laid.

After that he finally went down to the altar himself and laid his penny, and secretly asked the sexton if they would have enough for supper.

A history of how Tetzeln fared with the pen, which he claimed the devil plucked from the angel Michael during the fight and which he claimed to be a great sanctuary; how it was exchanged for coals, and how he got out of the deal with clever trickery.

From the Albmus "Meißnische Land-Chronik," p. 342, printed in Tentzel, Historischer Bericht, Vol. I, p. 111.

Tetzel once wanted to give the people a feather that the devil had plucked out of the angel Michael in a quarrel, and at the same time grant indulgences. But during the night, some boys got hold of it, stole the feather from the box and put coals in it. The next morning, Tetzel took the box without looking at it and made a great speech before the people about the dignity and power of the heavenly feather. But when he opens it, behold, there is no feather but coals inside. Although he is somewhat altered, he does not notice anything, but immediately makes a new feint, saying that he has seized an unjust box, but in which there is also a special sanctuary, namely coals from St. Laurence's grate, of which he not a little emphasizes the excellent power.

94 There is an almost identical story about the Mass priest Iselinus in Swabia, who also had such a feather of St. Michael stolen, and how he put hay from the stable into the monstrance in front of his landlady's eyes, and also bet with his landlady that she would kiss it in the church as a holy thing, she would or would not, and also won the bet.

From Crusius, aimul. Kuevm., Theil III, p. 516, reprinted in Tentzel, Hist. Bericht, Vol. I, p. 112, and subsequently in Löscher's Ref.-Acta, Vol. I, p. 410.

Around the year 1500, there lived a missal monkey, named Iselinus, who laid out his saints and indulgences in Altingen, and boasted that he had a feather from St. Michael's wing; but as he was drinking in the inn, the same was given to him of the

362 Cap. I. On the papal indulgences. W. xv, 445-447. 363

Stolen at night. When he realizes this in the morning, he runs into the stable, puts hay into the monstrance and says that this should be his sanctuary. The landlady, as he is lying in his quarters, laughs at this, but he sends her away: I will make it so in the church that you must kiss the shrine, whether you like it or not. She says that this shall never happen. He bets her a good feast. As one enters the church, the indulgence merchant begins: Behold, dearest Christians, this is the hay on which our Lord Christ lay in Bethlehem: it has the power to avert the plague from the people, which is now rampant in Tübingen and now and then in Würtemberg; it also does not admit adulterers or whores. When the people heard such a sermon, many men and women came to kiss the shrine, and the hostess joined them, so that she would not be mistaken for a lewd woman. Behold," said the priest secretly to her, "are you coming too? I have won the bet. In this way, it was a forerunner of Tetzeln.

95 How Tetzel would not absolvir a rich woman in Magdeburg until she had paid 100 florins, and how this woman refused him so that he received nothing at all.

From Scultetus in the first Decade p. 16 from 8uecü Leichenpredigt über Levin von Schulenburg in Tentzel, Hist. Bericht, p. 123, and in Löschers Ref.-Acta, Vol. I, p. 403.

Tetzel did not want to absolve a rich woman in Magdeburg if she did not pay him a hundred guilders first. The woman therefore consulted her regular confessor, a Franciscan or Barefoot, who answered: God grants forgiveness of sins for free and did not sell her; but at the same time asked the woman that she should not discover to Tetzel from whom she received this answer. Since Tetzel heard the reason for the unpaid money, he said that this counselor should either be burned or at least chased away.

96) How a horseman let Tetzel grant him indulgences for future sins, then ambushed him and took the entire indulgence money by force.

From Albinus' "Meißnische Land- und Berg-Chronik", p. 342, printed in Löscher's Ref.-Acta, Vol. I, p. 405, and in Tentzel's Hist. Bericht, Vol. I, p. 111.

A horseman came to Tetzeln in the Electorate of Saxony and asked if he could also forgive him the sin he was still to commit? in case he wanted to give him ten thalers. At first, the monk was very upset and apologized to some extent, saying that it was an important matter. But he had full authority from the pope, if he gave him thirty thalers, he would give him such an indulgence. This is done. But he waits for D. 1) Tetzel himself, lays him down and takes his indulgence money. Because of this act, he complained, but because he had previously forgiven the future sin so lightly, he was ridiculed.

This is the first time that Tetzel has been tricked by a nobleman on his way to Leipzig.

From Arnold's vita Nuuritii eleet. in Mencken's seriptor. rsrum. Aermunieur, toru. II, p. 1151. Seckendorf also shares this incident, Ilist. lurtk., Ud. I, x. 26, and adds that there are various versions about it. We consider this narration to be only another version of the previous one. Löscher remarks on the previous relation: "In the Churmark a similar thing is said to have happened to Tezeln between Triebeln and Jüterbock, and that with one of nobility, called von Haake."

After Tetzel had collected a large sum of money in Leipzig, a certain nobleman came to him and asked whether he would be able to grant him indulgence for the sin he was about to commit. Tetzel was immediately ready with the word of consent, but also pending, if he would pay the stipulated money, which the nobleman would pay and thus receive letter and seal from Tetzel. Then he would have watched Tetzel as he traveled away from Leipzig, attacked him on the way, smeared his skin thickly with blows, and then let him go back to Leipzig empty after he had reported how this was the sin he had intended to commit, since Duke George was initially enraged about this deed, but after the whole thing had taken place, he let himself be pacified again without imposing some punishment on the nobleman.

1. "D." will have to be resolved by "Dominum", not by vfootor^, as Löscher has done, because the disputation on his second series of theses, for the attainment of the doctorate, perhaps never took place. Cf. Walch, St. Louiser Ausq., Vol. XVIII, Introduction, p. 13. Kolde, Martin Luther, Vol. I, p. 376.

364On Tetzel's Indulgences in Germany. Section 2, No. 98. w. xv, 447-^50. 365

98 The strange story that happened at Anuaberg with Friedr. Myconius, when out of good simplicity he wanted to have the indulgence for free from the indulgence merchant Johann Tetzel and did not want to let go of such a request; as he, Myconius, tells it himself in a letter Anno 1546 to Paul 1) Eber as follows.

From a letter written in 1546 by Myconius to Father Eber, reprinted by Jenisius in his annalibus XnirudsrA. and subsequently in Hecht, vita leMiii, p. 116, and by Löscher, Ref.-Acta, Vol. I, p. 405.

Translated into German.

The well-known promoter of the indulgence offered by the Roman pope, Johann Tetzel of the Dominican order, lied to and charmed the people in the new city of Annaberg for two whole years, so that finally everyone had the firm conviction that there was no other way to obtain forgiveness of sins and eternal life than through our works, of which he himself taught that it was impossible. But this one way was still left, if we bought it from the Roman Pontiff with money, and thus procured the papal indulgence, which he declared to be the forgiveness of sins and the entrance into eternal life. I could tell quite amazing and almost unbelievable things from what I heard during those two years (for he preached every day). I listened to him so attentively that I could recite his entire sermons to others, even imitating his voice and gestures, not in jest but in earnest. I was also of the opinion that all these were entirely God's sayings, and that everything that was sent to us by the Pope came to us from Christ Himself. Finally, in the same year, around the feast of Pentecost, he threatened that he would put down the indulgence cross and close the open gates of heaven, and that it would not happen that they could receive eternal life and forgiveness of sins after this at such a small price. Thus, he said, there was no hope that such a great generosity of the Roman See would ever come to Germany again, as long as the world would stand, and he exhorted that each one should take care of his own soul as well as that of his deceased. Now was the day of salvation and the pleasant time. "Oh, do not miss any of his souls.

1. In the old edition: "Pater" instead of: Paul.

Blessedness! For if you do not possess the papal letters of indulgence, you will not be absolved from many sins and the reserved cases by any man. Printed notices were publicly posted on the doors and walls of the churches, announcing that to show some gratitude for the devotion of the German people, the letters of indulgence and this complete power to forgive sin should no longer be sold for such large sums of money as in the beginning, but for a lower price. And at the end a little further down was added: To the poor also indulgences may be given for free, for God's sake. This was the reason that I had something to do with the commissioners of indulgences, which certainly happened at the suggestion, encouragement and impulse of the Holy Spirit, although I myself did not understand what I was doing at that time.

When I was still a boy, even a small child, my father had taught me the Ten Commandments, the Lord's Prayer and the Creed, and told me that I had to pray diligently. For he always told me that we had everything from God alone, and that He would govern us if I prayed diligently. Likewise, that the blood of Christ was the ransom for the sins of the world, and that this faith was necessary for every Christian; yes, even if only three people should have this hope that they would be saved through Christ, one should nevertheless quite certainly believe that one was one of these three, and it would be a disgrace to the blood of Christ if one wanted to doubt this. The indulgences of the pope would be nets with which the money of the simple-minded people would be fished away. Certainly, forgiveness of sins and eternal life could not be bought with money, but it would annoy the clergy if one wanted to say this. Since I had heard nothing but praise of indulgences in the sermons on indulgences, but not the slightest mention of the grace of the Lord Christ and of His atonement for the sins of the world, I thought that only those would share in the death of Christ who had either earned it through good works or had bought it for money. So I remained in darkness, and was in doubt whether I should believe the clergy or my father more; but I believed the clergy more. But I could not quite get my head around the fact that forgiveness of sins could not be obtained, or that money would have to be paid for it, especially as far as poor people were concerned. Therefore, I liked the clause added at the end of the papal mandate on all

366 Cap. I. On the papal indulgences. W. xv. 450-453. 367

Measure well: Indulgences are to be given to the poor free of charge, for God's sake.

Since after three days the cross of indulgence was to be solemnly laid down, and these steps and ladders to heaven were to be taken down, the spirit impelled me mightily to go to the Commissary and ask for such a letter, in which the forgiveness of sins would be contained free of charge for the poor, stating that I was a sinner and also a poor person, and that I was in need of the sharing of Christ's merits and the forgiveness of sins free of charge.

The next day around dinnertime, when Tetzel was in Johann Pflug's house with the confessors and a large crowd, I went to this meeting and asked in a Latin speech that I, as a poor man, be granted the right, according to the mandate contained in the letter, to ask for absolution from all sins free of charge and for God's sake, so that no case would be reserved, and that a papal letter of assurance would be given to me. The priests were astonished at my Latin speech, which was something rare among boys at that time, and they quickly went out of the parlor into the chamber to the Commissary Tetzel, presented my request to him, and also interceded for me that he might grant me a letter of indulgence free of charge. Finally, after a long consultation, they return with the answer: "My son, we have presented your request with all diligence to the Commissary, who also declares that he would gladly grant your request, but he could not, even if he wanted to; but that concession would be null and void. For he has indicated to us that these papal letters would be of the explicit clear content that only those would really be capable of this most lenient indulgence and would become eligible for it, who would lend a helping hand, that is, who would give money. I, however, convinced them from the letters posted on the church doors that this same most holy pope had ordered that indulgences be given to the poor free of charge, for God's sake, and that it was written underneath: By the Lord Pabst's own command.

They went again to the monk, who was proud beyond all measure, and asked him again to grant my request, since I was a gifted and eloquent young man, who would therefore be well worth doing some good to him in front of others. But they came again with the answer of the helpful hand, which

alone would be able to obtain indulgences. But I still thought that they were doing an injustice to me as a poor person, since they wanted to reject the one whom God and the pope did not want to exclude from the offered indulgence, just for the sake of a few pennies that I did not have.

At last, they said that I only wanted to give something, and that I should only give something, or so that the helping hand would not be completely lacking, I should give a penny. My answer was: I do not have it, I am poor. At last they asked me to give only six pennies. I answered again: I don't even have a penny.

Thereupon they went a little aside and talked with each other, and I heard that they were very concerned about two circumstances in particular. First, they said that I should not be allowed to leave without a letter of indulgence, so that, if the matter were instigated by others, an unpleasant outcome (tragoedia) would not be brought about because of me, since the letter in fact contained the clause: "To the poor free of charge". On the other hand, that one would certainly have to receive something from me, so that if others heard that the letters of indulgence were being distributed free of charge, the whole swarm of the school and the prayer people would come over their necks, and everyone would want to have indulgences free of charge.

After the consultation was over, they came to me again, and one of them offered me six pennies, that I should give them to the Commissary, and thus be one of those who would help to build St. Peter's Church in Rome and destroy the Turks, and would have a share in the grace of Christ and the indulgence. But then I answered frankly, quite out of an impulse of the spirit: If I had wanted indulgences bought for money, I could only have sold a book and obtained them for money. But I wanted to have indulgences for free and for the sake of God, or they should give account to God for missing the salvation of a soul for the sake of six pennies, which God and the pope wanted to make partakers of the forgiveness of sins that Christ had acquired for us. At that time, however, I believed that it was to be given entirely to the Roman Pontiff, after everyone had earned it, but for free to the poor.

Finally they asked by whom I had been sent here? I answered, which was the plain truth, that I had not been sent by any man at all, nor had I been sent on anyone's invitation.

368On Tetzel's Indulgences in Germany. 2. sect., no. 98 s. W. xv, 153-45". 369

I would never have made this request without the advice of someone, without the counsel of anyone, merely in the confidence that I would have trusted in the indulgence promised in vain in the papal letter. I would also never have undertaken to get involved with such great people, because I would be stupid by nature; and if the thirst for the grace of God and for the forgiveness of sins had not driven me, I would not also have taken so much to go to such a meeting. Again I was promised that I should get a letter of indulgence, which would have been bought by someone in my place for six pennies, but would have been given to me for free. But I wanted a remission of my sins without payment from the one who would have the power to forgive sins for free in the place of the pope, or I wanted to bring the matter home to God.

So I was dismissed, and the holy thieves became sad. But I was saddened, on the one hand, that I had not received a letter of indulgence; on the other hand, I rejoiced at the same time that there was still a God in heaven who would remit the sins of the penitent even without any price or money, according to the words I had often sung: "As surely as I live, says the Lord, I do not want the death of a sinner. Lord God, you know that I am not lying here! For I was still in the thickest darknesses. And yet, as I departed from them, behold, the Holy Spirit moved my whole heart and body, your good Spirit, who is an enlightener and a reviver, who is a comforter and also a spirit of renewal.

And as I went home, I completely melted into tears, and begged that, because they refused me mercy, because I lacked money, you, O God, would have mercy on me, and by grace forgive my sins, be a merciful God to me, and absolve me. And so I came home, went into my room, took the crucifix that I always had on the table in my study room, placed it on the bench, and prostrated myself on the ground before it.

Here I cannot write any further, but I could feel the spirit of grace and prayer, which you, O Lord my God, poured into and over me. This was the sum of my prayer, that you would be a dear Father to me, that you would forgive my sins. I had given myself completely to you, so that you would do with me what you wanted;

and since they would not be merciful to me without money, you should be a merciful God and father to me. I felt that my whole nature was transformed, so that I was now disgusted with all things, with the world, yes, that I seemed to be tired of life itself, and wished to live only with God, so that I might please Him.

99 Hottillger's report of what happened to a shoemaker's wife in Hageau, who had bought a letter of indulgence for one gold florin so that her soul would not go to purgatory.

From Hottinger's eecT, Theil VII, p. 536, reprinted in Tentzel, Hist. Bericht, vol. I, p. 124, and in Löscher's Ref.-Acta, vol. I, p. 402. Hottinger's report is taken from des Musculus I^oei e,orninune8, p. 362, who witnessed this himself in 1517.

A cobbler's wife in Hagenau bought a letter of indulgence for one gold guilder, so that she would be all the more certain of her blessedness and would not go to purgatory but, as soon as her soul ran out, to heaven. For this the letter of indulgence promised, out of the complete power of the governor of Christ. Soon after, she became deathly ill, sent for a monk, showed him the letter, confessed, received complete absolution and died. The husband did not like that the woman had given a gold florin for the indulgence, he had her buried, but he did not hold any masses for her, according to custom. When the local Plebanus heard this, he accused the shoemaker of being a despiser of the Christian religion and of being ungodly toward his wife. The shoemaker appeared and took the letter of indulgence. The shoemaker asked: Did your wife die? Answer: Yes. Further: What have you done with her? Answer: I buried her dead body and gave her soul to God. He persecuted: Have you done nothing more, nor have you kept any soul masters for her preservation? Answer: I did not do it, because I did not need it, for she is about to go to heaven. The other: How do you know that? Him: I know it well, for I have a credible witness. The other: Show it to me. The cobbler brings out the letter of indulgence and asks to read it. The shoemaker gives it to the priest to read, who had also come as a plaintiff. The priest is frightened by the letter and does not want to read it. But the castle forcibly makes him read it, and both of them are ashamed and know nothing more to say. There

370 Cap. 1. of the papal indulgences. W. xv, 4S6-4S8. 371

says the cobbler: "Judge for yourselves whether I do not have a credible testimony of my wife's soul that she will not go to purgatory but to heaven; my wife bought this testimony with one gold florin: Why does the pleban now say that my wife only needs to be redeemed by the Masses? If he rightly affirms this, then my wife has been deceived by the pope; but if she has not been deceived, then the priest is trying to deceive me. Since neither the shoemaker nor the priest could contradict this, nor condemn the pope's bull, they let the shoemaker go.

The story of Mathesius about how an old miner in Schneeberg thoroughly shamed an indulgence merchant and led him away.

From the seventeenth sermon of Mathesius in Luther's Life (St. Lomser Ausg., p. 334) printed in Tentzel's "Bericht," Vol. I, p. 129, and*in Löscher's Ref.-Acta, Vol. I, p. 401.

A miner asked an indulgence-keeper on the Schneeberg whether it was true what he had preached several times about the power of indulgences and the authority of the Holy Father, that with a penny, as soon as it rang in the basin, a soul could be delivered from purgatory and ransomed. As the indulgence merchant insists: Ah! says the miner, how the pope must be such a merciless eternal thief, who for the sake of a penny lets a poor soul circulate in purgatory for so long; if he had no other means of payment, he could raise several hundred thousand guilders and release the poor souls at once, but we poor people would gladly pay the principal sum, and whatever interest and expenses would have been incurred, on the right account.

The report of Myconius on how the pope sent indulgences to all countries, and especially on how the papal missionaries were busy with indulgences in all provinces, how at first they were very popular, but later they became so bad that emperors, kings, and princes finally got tired of them.

Ans des Myconius distor. retormat., p. 9.

The pope sent indulgences to the provinces and preached that whoever paid money for the tax against the Turk or for the building of the new church of St. Peter's would have to pay the tax.

he should have forgiveness of sins, of chastisement and guilt. The bulls and letters are still available, you may read them; and almost every year a new grace and indulgence came from Rome. And although this carried innumerable money, because all spinners, widows, even those who took alms, wanted to redeem indulgences, and their friends' souls, which they all respected to be in purgatory, redeemed, put in two, three, four, five snowbergs, also redeemed letters of indulgence, that, if it should have lasted longer, Germany would not have kept neither penny nor nickel. The pope and the whales were not yet sated, and yet the money came neither against the Turk nor to the building, but rather to the pope's and the cardinals' splendor, arrogance, and Roman excesses. Whoever spoke against it was burned, like St. John Hus and other holy teachers. It finally became so overwhelming that even emperors, kings, princes and lords of the Holy Empire were displeased. But no one could advise or help; the earthly God of Rome was too powerful in the church and in the hearts of all people. At several imperial congresses, people complained about it and demanded reformation, but no one was allowed to take any serious action. The pope's ban was too feared.

The Jesuit Maimburg's rather sincere and truthful report on the impudent practice of selling indulgences, in which he punishes Tetzel's and other monks' actions not much less than the Protestant scribes did.

From Seckendorf's Hist. lid. I, p. 12, sset. 6. translated into German.

Pope Leo had entrusted the preaching of indulgences in Germany to the Archbishop of Mainz and Magdeburg, Albrecht, brother of Joachim I, Elector of Brandenburg. This prelate, who had great prestige and a peculiar virtue, for the sake of which he was made a cardinal by Leo two years later, entrusted this business to Johann Tetzel, a Dominican monk and heretic, who not long before had done similar work to the great benefit of the knights of the Teutonic Order, and by his indulgence sermons had brought the multitude to war against the Muscovites. Tetzel took his brothers of the order as assistants. These people, as is often the case, exaggerated the cause that they had taken on, and

372On Tetzel's Indulgences in Germany. Section 2, No. 102 f. W. xv, 458-460. 373

The pontiffs praised the dignity and power of indulgences so excessively that they gave the common man the opportunity to believe that as soon as he had paid the money and received the letter of indulgence, everyone would certainly be blessed, and the poor soul would immediately be delivered from purgatory. This was undoubtedly annoying, as the princes at the Diet of Nuremberg complained to Pope Adrian VI, Leo's successor. The trouble increased, and had often given the people cause for revolt, since the subordinates of the indulgence merchants, who had bought the profit of the indulgences, sat daily in inns and carried away part of the money shamefully. The poor and beggars also complained that this money was being squandered on them in a cruel way, since, as they said, they were being deprived of the alms they would otherwise have received. These abuses have been described by so many famous scribes, more sharply than by me, in various languages, such as Latin, French, Italian and German, so that a historian would use vain efforts if he wanted to try to suppress them. Thus it cannot be denied, indeed it is admitted by all, that these abuses gave rise to Lutheranism, which is also not inarticulately indicated in the last session of the Council of Trent.

103) Mayer, Chancellor of the Chur-Mainz, complains about how the pope has obtained money from the German church.

presse, in a letter to Cardinal Aeneas Sylvius. 1457.

From Flacius eutuloA. test. veritat., p. 464.

Translated into German.

Martin Mayer, Chancellor of the Archbishop of Mainz, wishes the Lord Aeneas, Cardinal of

Siena, his dear father, good health.

I have learned from letters of good friends that you have been elected Cardinal. I congratulate both you, who for your virtue have received such a worthy reward, and me, since my friend has been elevated to such a position of honor, in which he will be able to serve me and my closest relatives in time. I only regret that you live at such a time, which looks sad for the apostolic see, since my lord archbishop is often complained about the Roman pope, that he has not acted beyond the decrees of the Costnitz or Basel Councils.

and is of the opinion that he is not bound by the treaties of his predecessor, nor does he make anything of our nation from all appearances, but rather seeks to exhaust it completely. It is well known that the election of prelates has been annulled and rejected here and there, and that honorary offices, be they what they may, are reserved for cardinals and protonotaries. In fact, you have also received an entitlement to three German provinces under this formula, which was not customary until now and of which nothing has ever been heard. For Exspectanzbriefe are issued in incredible quantities. The annals, or half of the ecclesiastical income, are collected immediately, and it is on the day that money is extorted even above the fee. Church offices are not given to those who deserve it above others, but to the highest bidders. In order to cut money, new indulgence bulls are handed out daily. They want to have the tithes collected for the sake of the Turks without consulting our prelates. Legal disputes, which should be investigated and decided between the parties, are brought before the apostolic court without distinction. A thousand ways and means are devised by which the Roman See might subtly and cunningly seize our treasury, just as it would if we were barbarians, for which reason our otherwise famous nation, which by its bravery and blood brought the Roman Empire to itself, and was once the ruler and queen of the whole world, has now, after being completely exhausted, become a servant and interest-bearing, and has for many years lamented in great distress its miserable condition, its lack and poverty. Now, however, our great ones, awakened from their sleep, as it were, have begun to consider how and by what means they might remedy this misery, and have concluded to throw off this papal yoke altogether and to restore themselves to their former freedom. This shall be to no small detriment to the Roman court, insofar as the imperial princes will accomplish what they intend. As much as I rejoice over your new dignity, I am deceived and frightened that this should happen in your time; but perhaps God has decided otherwise, and His decree must truly apply and prevail. In the meantime, be of good courage and, according to your wise insight, think about how to put a stop to the impetuous floods and put a stop to them. Farewell. From Aschaffenburg, August 31, 1457.

374 Cap. 1: Papal indulgences. W. xv, 460-462. 375

The first part of the book is a list of the annals that some German bishoprics and abbeys have given to Rome.

This document is found in the Leipzig edition, vol. XVIII, p. 354. It belongs to the year 1522. Compare the two prefaces in the St. Louis edition, vol. XIV, col. 422 ff, no. 53.

After the answer of the Imperial Majesty's governors, princes, princes and other estates of the Empire, begun at the Imperial Diet in Nuremberg in the 22nd year and ended in the 23rd year, the message of the pope is given there. It is found there, under a special heading, how the German archbishoprics, bishoprics, abbeys and provostries of the German lands are being unfairly oppressed, that these newly elected archbishops, bishops, abbeys and provostries of this time have given annata to Rome; and for this reason the same secular estates, upon previous letter of Imperial Majesty to the Pope, are requested to have such annotations of the Germans, which are for the common use and necessity of the Empire, prosecuted 2c. So that these annotations are not considered higher or lower, nor are they endured, it would be useful and good that the Imperial Majesty and the German secular imperial estates actually know what every bishopric, abbey and provostry give to Rome for annotations, from which they could all the more accurately notice what is important to the German lands. Now, many years ago, a booklet was made in which it is shown what the several archbishoprics, bishoprics, and some abbeys of German lands have given for annuities to Rome at that time; thus, in the meantime, they have been increased and enhanced more than with the Zwiefalt zu Rom.

Thus, in the same old booklet, many abbeys that give annotations to Rome remain unreported, and all provostries, of which there is an "excessive number in high and low monasteries of German lands, and all of which give annotations to Rome, are completely silent. And because such deficiencies could not be experienced and reported now, and the German states therefore have all the more reason and cause for further thorough investigation, reported annotations, such as those found in the aforementioned old booklet, have been Germanized by some, in good opinion, and finally counted and summarized, as follows.

About the bishoprics in Liefland.

Item from the tax of the bishopric Derbt fDorpatl is not reported.

The bishopric of Reval is valued at 300 guilders.

The bishopric of Riga is valued at 160 marks of silver, each mark at 5 guilders, making 800 guilders.

Abbey, called Apollonii. St. Benedict's Order, located in the reported bishopric, is valued at 160 marks of silver, and for it 800 guilders.

Abbey at Pangratzen, called Silo. St. Blasien Order, also belongs to this diocese, and is not reported by its tax.

The bishopric of Ossal is valued at 1000 and 300 guilders.

The bishopric of Courland is valued at 500 guilders.

In the land of Prussia.

Item in the country to Prussia are four bishoprics, namely Somlont Samland, Helsburg Heilsberg, Rusenburg perhaps "Riesenburg", once seat of the bishop of Pomesania and Coy Culm?, of all of which nothing is reported.

In the Duchy of Pomerania.

The bishopric of Camin is valued at 2000 guilders.

In the Mark Brandenburg.

The bishopric of Brandenburg is valued at 1000 guilders.

The bishopric of Hamelburg is valued at 600 guilders.

The bishopric of Libus Lebus is not taxed.

In the Duchy of Mecklenburg.

The bishopric of Schwerin is not taxed.

In the Duchy of Holstein and Schleswick.

The diocese of Lübeck is valued at 300 guilders.

The bishopric of Schleswick is not taxed.

In the Silesia and Moravia.

The diocese of Breslau is valued at 4000 guilders.

Item the bishopric of Ulmitz fOlmüA also two abbeys belonging to such bishopric, as namely Camitz and Lübenitz, are not taxirt.

Between the river of the Elbe and the Weser, to the Thuringian Forest.

The Archbishopric of Bremen is valued at 6000 guilders.

Abbey, called Herosveld Hersfeld, Benedicter-

Ä76 Von Tetzels Ablaßkram in Deutschland. 2nd section, no. 104. w.xv, 462^65. 377

The order, which belongs to the reported archbishopric, is not lax.

The abbey, called Reufseval, of the Order of St. Benedict, and also belonging to the archbishopric, is valued at 100 guilders.

The bishopric of Hildesheim is valued at 1000 guilders.

The bishopric of Florence is valued at 00 guilders.

The bishopric of Ratzenburg is valued at 323 guilders.

Abbey in Brunswick, called St. Egydii, is valued at 113 florins.

The Archbishopric of Magdeburg is valued at 2500 guilders.

Lichtenberg, a monastery of the Augustinian order, is valued at 33 gulden.

The bishopric of Merseburg is valued at 120 guilders.

The bishopric of Meissen is valued at 120 guilders.

The bishopric of Naumburg or Zeiz is valued at 200 guilders.

In Westphalia.

The bishopric of Verden is valued at 400 guilders.

The bishopric of Minden is valued at 1000 guilders.

The bishopric of Ossenbrück is valued at 600 guilders.

The bishopric of Badenborn Paderborn is valued at 100 guilders.

Beyond the Ems between the sea and the Rhine.

The bishopric of Monster is valued at 1000 guilders.

The bishopric of Liège is valued at 7200 guilders.

Abbey Somlot, Benedicterordens, is laxirt on 502 guilders.

Waleodoren and Hactenor, Benedicterordens, are valued at 100 guilders.

Villary Abbey, Cistercian Order, is valued at 200 guilders.

Abbey of St. James, Benedictine Order, is valued at 560 guilders.

The Abbey of St. Ubert, Benedictine Order, is valued at 1000 guilders.

St. Lawrence Abbey is valued at 1000 guilders.

Paro Abbey in Brabant is valued at 300 guilders.

Abbey Fliderbiten, Benedictine Order, is valued at 100 guilders.

The bishopric of Metz is not taxed.

On the Rhine and Moselle rivers.

The Archbishopric of Cölln is valued at 10,000 florins.

Siperk Abbey, Benedictine Order, is valued at 270 guilders.

Abbey of St. Martin, Benedictine Order, is valued at 200 guilders.

Stabulon Abbey is valued at 169 guilders.

Abbey of St. Niclas, Benedictine Order, is valued at 150 guilders.

Tintien Abbey, Benedictine Order, is valued at 115 guilders.

Brulbilien Abbey, Benedictine Order, is valued at 200 guilders.

The Archbishopric of Trier is valued at 7000 guilders.

Vallisbrandi Abbey is valued at 300 guilders.

St. Matthias Abbey is valued at 150 guilders.

Abbey of St. Martin, Benedictine Order, is valued at 300 guilders.

The abbey of St. Maximin is valued at 400 guilders.

The Archbishopric of Mainz is valued at 10,000 florins.

Abbey Blidenstat, Benedictine Order, is valued at 133 guilders.

Herschefelt Abbey, Benedictine Order, is valued at 170 guilders.

Abbey of St. Alban, Benedictine Order, is valued at 150 florins.

Abbey at St. Jorgenthal is not taxed.

The bishopric of Worms is valued at 1000 guilders.

The bishopric of Speyer is valued at 600 guilders.

Hitzogen Abbey, Benedictine Order, is valued at 100 guilders.

Weisenburg Abbey is laxirt to 750 guilders.

The bishopric of Strasbourg is valued at 2500 guilders.

Abbey at Lör, Benedictine Order, is valued at 110 guilders.

Schwabach Abbey, Benedictine Order, is valued at 333 guilders.

Senethera Abbey, Augustinian Order, is valued at 200 guilders.

Abbey of St. Salsen, Benedictine Order, is valued at 200 guilders.

Gengenbach Abbey, Benedictine Order, is valued at 200 gulden.

The bishopric of Costentz Constance is valued at 2000 guilders.

The bishopric of Wallis is valued at 170 guilders.

378 Cap. 1: Papal indulgences. W. xv, 465-467. 379

In the mountains of Welschland.

The bishopric of Trento is valued at 2000 florins.

St. Laurentz Abbey is valued at 50 guilders.

The diocese of Brixen is valued at 3000 florins.

The bishopric of Trieft is valued at 4600 guilders.

The bishopric of Seckach is not taxed.

The bishopric of Gürck is valued at 1066 guilders.

The Archbishopric of Saltzburg is valued at 10,000 guilders.

The Abbey of St. Lamport, of the Order of St. Benedict, is valued at 1000 guilders.

On the Lech and the Danube.

The bishopric of Augsburg is valued at 800 guilders.

The diocese of Freisingen is valued at 4000 guilders.

The bishopric of Regensburg is valued at 1030 guilders.

Abbey of St. Jörgen, Benedictine Order, is valued at 100 guilders.

Abbey of St. Jacob, Benedictine Order, is valued at 60 guilders.

Abbey of St. Emeran, Benedictine Order, is valued at 200 guilders.

The diocese of Passau is valued at 333 guilders.

Abbey at Melck, Benedictine Order, is valued at 333 guilders.

The bishopric of Vienna together with the monastery, called Theodore, is valued at 5000 florins.

The Abbey of St. Anthony, Augustinian Order, is valued at 2000 guilders.

Abbey of St. Peter, Benedictine Order, is valued at 200 guilders.

Abbey of St. Andrew, Benedictine Order, is valued at 200 guilders.

Gutenthal Abbey, a Cistercian order, is valued at 300 guilders.

In the country to Franconia.

The bishopric of Eichstet is valued at 800 guilders.

Halsbrunn Abbey Heilsbrunn, Cistercian Order, is valued at 333 florins.

The bishopric of Bamberg is valued at 3000 guilders.

Mönchberg Abbey is valued at 200 gulden.

The bishopric of Würtzburg is valued at 2030 guilders.

Ebrach Abbey, a Cistercian order, is valued at 800 guilders.

Fulda Abbey, Benedictine Order, is valued at 300 guilders.

Abbey of Schoten, Benedictine Order, is valued at 300 guilders.

Abbey of St. Stephen, Benedictine Order, is valued at 110 guilders.

The abbey at Neuenstadt, Benedictine Order, is valued at 100 guilders.

Camberg Abbey is valued at 120 guilders.

Abbey of Sucter, Benedictine Order, is valued at 160 guilders.

Anberach Abbey, of the Order of St. Benedict, is valued at 300 guilders.

The abbey of St. Burckhard is valued at 300 guilders.

Summa Summarum of all annuities, as they are variously recorded herein, make once a hundred thousand, seventeen thousand, two hundred and nine and fifty florins.

From the lack of superior annats.

Item, from the preface of these annotations is found what is therefore in their right whole sum great lack. Thus it also appears from some previously reported dioceses, which many people know publicly, that such dioceses now give much more than twice as many annotations to Rome as is shown here according to the prescribed old list and previously reported. If, for this reason, the aforementioned summary is duplicated alone, it nevertheless makes

twice a hundred thousand, four and thirty thousand, five hundred and eighteen guilders.

What all the registered Anuata like to enter every year to Rome.

I will set that a bishop and prelate, one to be counted in the other, according to such his chosen state experiences 15 years, and according to the same divide the next preceding duplicated sums in fifteenth part; from this it is clearly understood that only certain German annata, counted and summed up to the least, outside of many other innumerable ignorant and untaxed bishoprics, abbeys and provostries, enter annually to Rome.

fifteen thousand, six hundred four and thirty guilders, ten shillings, eight heller.

So now the above-mentioned manifold, lacking German bishoprics, abbeys and provostries, whose names and days are not known at present, and therefore could not be determined herein, also

380 Of Tetzel's Indulgences in Germany. Section 2, no. 104, W. xv. 467-469. 381

They would undoubtedly do no small thing, but it must be taken into account that with them alone from German countries, the

much more than twenty thousand florins, Rhenish florins, fell annually to Rome.

Item, it is also to be noted that to all such annata by the archbishops, bishops and prelates, by applied tax on the laity, and in addition on benefices, at which the laity have Jus patronatus, are founders and liege lords, are struck.

From other favors from German lands to Rome.

But what about all the annata reported above, the disputed election of bishops and prelates, confirmation

The pope is authorized to give the coadjutories, pension and reserve, prelature, parish and benefices to others, and to accept them again after his death, the dispensation to accept, retain or grant incompetent or forfeited prelatures, parishes and other benefices, alteration of orders, prohibition and permission of certain marriages, food and many other things, which are otherwise all forbidden and allowed for money, and many other things, which are otherwise all forbidden, and are allowed for money, indulgences, bulls, absolutions in special cases reserved to the pope, the papal graces given, and the judicial wars caused by the popes, which they bear annually from German lands to Rome, is unspeakable.

Paul increases Rom. on 13.

Brothers, it is the time to rise from sleep.

The second chapter.

Beginning of Luther's Reformation, and papal countermeasures up to the Diet of Augsburg in 1518.

First section.

Luther's attempts to stop the abuse of indulgences.

A. Luther's warnings in sermons and in the confessional and Tetzel's behavior against them.

This is the story told by Myconius about how Luther first preached his sermons against indulgences in the old, small, dilapidated church of the Augustinian monastery in Wittenberg.

From Myconius' Reformation History, p. 24.

The preacher of indulgences, Tetzel, was still at Jüterbog, heretical, shouting and raging hostilely against Luther; but nevertheless it no longer wanted to sound and be valid in German ears as it had done. In Wittenberg, the Augustinian monastery had begun to be rebuilt, and no more was built than the Schlashaus, in which D. Martin still lives. The foundations of the church

had been laid, but were only level with the earth. In the middle of the same foundations stood an old chapel, built of wood and covered with glue. It was very dilapidated and was propped up on all sides. It was about thirty shoes long and twenty wide, as I saw it. It had a small, old, rusty church, on which 20 1) people could stand with difficulty. On the wall at noon there was a preaching stand made of old boards, which were uneven; a preaching stand made about one and a half cubits high from the ground. In sum, it looked everywhere like the painters painting the stable in Bethlehem where Christ was born. Thus the little church in which John Huss preached in Prague was also called Bethlehem. In this poor, miserable, wretched chapel, God has left his dear holy gospel and the dear child Jesus in these last times.

1. Instead of 20, it will probably read 200.

382 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 469-472. 383

be born anew, and let it be unwrapped once, and show to all the world how beautiful, lovely, comforting and blessed a little child Jesus is, from whom we all take and receive our blessedness, payment for sins and eternal life. There was no minster, monastery or place of worship on earth at that time, of which there were many hundreds of thousands, that God would have mentioned for this purpose; indeed, they despise it, for only this poor, unsightly chapel. From this the spirit of the Lord's mouth came forth, and blew down the Antichrist. From this the holy grave, which is the holy scripture, which the pope had covered with guards, so that Christ would not rise, was won by Duke Friederichen, as the old prophecy read; and since he hung his shield on the tree, it became green again, Anno 1518.

In this church preached first D. Martinus preached and preached against indulgences, which was printed. Then another, which he called the freedom of the sermon, which he had previously preached against indulgences, was also printed. ^x^) These were the first things about indulgences, and in them he explained how all teachings that were to be presented in Christendom were to be judged, justified and judged according to the divine word, which is more valid than the word, wit and wisdom of all men. According to the command of Christ: Oves meae vocem meam audient. Alienum non sequuntur, sed fugiunt ab eo. Item: Omnia probate, quod bonum est, tenete. Gal. 1: Si Angelus de coelo aliud evangelium evangelizaverit, quam quod accepistis etc., anathema sit. This was a new thing at that time and soon spread throughout the world. And in a short time this church became too small; and Doctori Martino was ordered to preach in the parish of Wittenberg. So the child Jesus was brought to the temple again.

Luther's own account of how he displayed one and another meaning about indulgences in the pulpit of the castle church in Wittenberg, for which he was not well received by the Elector.

The same can be read in his writing against Duke Heinrich zu Braunschweig, in the old edition of Walch, Vol. XVII, 1703, § 96 ff. This report is also inserted in our introduction to the 18th volume of the St. Louis edition, p. 10 b f.

x) Walch, St. Louis Edition, Vol. XVIII, 270 and 296.

Myconius reported how the people confessed to Luther about the letters of indulgence, and how Luther did not want to absolve them, and how Tetzel was enraged by this.

From Myconius' Reformation History, p. 21, reprinted in Löscher's Ref.-Acta, Vol. I, p. 431.

In the same year, some came to Doctore Martins in Wittenberg with their letters of indulgence, and confessed to him their mercy. And when they were given gross defaults, and let themselves be heard that they did not want to desist from adultery, fornication, usury, unrighteous property, and such sin and wickedness, the doctor did not want to absolve them, because no true repentance or correction was given there. Then the confessors appealed to their papal letters and Tetzlian pardon and indulgence. Martinus did not want to turn back on this, and invoked the saying: Nisi poenitentiam habueritis omnes similiter peribitis. Luc. 13 And when he would not absolve them, they went again to Tetzel and complained to him how this Augustinian monk would not give anything in response to their letter. Tetzel was at Jüterbog in Saxony, and became very angry about such a new newspaper, raged, scolded and maledicted atrociously on the preaching chair, and threatened the heretic masters, who were preacher monks at that time. And in order to frighten them, he had a fire lit in the marketplace several times a week, telling them how he had orders from the pope to burn the heretics who opposed the Most Holy One, the pope, and his Most Holy Indulgence.

This is the story of Mathesius about how modestly Luther initially opposed Tetzel's trade in indulgences; Tetzel, on the other hand, publicly raged against Luther, and how Luther further behaved against it.

From Mathesius, "Luther's Life" (St. Louis edition, p. 17), reprinted in Löscher's Ref.-Acta, vol. I, p. 432.

As Tetzel emphasizes in his Roman Getetzlich und Trügerei, many people ran to this indulgence fair and wanted to redeem grace and buy eternal life with their money. In his monastery, Luther began to warn his listeners against this money indulgence, and in the beginning he taught in a subtle and modest way: it would be better to give alms to poor people according to Christ's commandment.

384 Luther's Attempts to Abolish Indulgences. 1. sect., no. 108 fs. W. xv, 472-474. 385

because such uncertain grace can be bought for money. He who repents throughout his life and turns to God with all his heart receives the gracious and heavenly grace and forgiveness of all sins, which the Lord Christ has purchased for us through his one sacrifice and blood, and which he offers and sells without money out of pure grace, as is clearly described in Isaiah. In addition, he also began to ask and discuss these things in distant monasteries and universities, and because he was a doctor of the Holy Scriptures, he always based his cause on the words of the prophets and apostles. As such comes before the indulgence partier, who pricked Roman letters, wax and lead to good Schreckenberger, Spitzgröschle and gold florins, Tetzel begins to curse, scold, and call D. Luther an arch-heretic. Luther for an arch-heretic. Thus, this indulgence leader, with his presumptuous speeches and atrocious words of shame, puts Luther in his spiritual armor, so that he takes David's sling and the spiritual sword, which is a fervent prayer and the righteous word of God, for protection, and on his doctorate and oath attacks Tetzel and his Roman indulgence in the name of God, and confidently teaches that such indulgence is a dangerous fraud.

B. Luther appears publicly with his theses or disputation against indulgences and has a confident courage in doing so. How this debris was removed by friends and enemies.

109 Myconius reports how Luther wrote to the bishops of Meissen, Frankfurt, Zeitz, and Merseburg, and later also to the bishop of Mainz, Albrecht, and reminded them of their office to have an understanding, but afterwards, when he did nothing with them, he put his theses into print, and how quickly they passed through the whole of Christendom.

From Myconius' Reformation History, p. 22.

Doctor Martinus first wrote to four bishops, namely to the bishop of Meissen, the bishop of Frankfurt, the bishop of Zeitz and the bishop of Merseburg, and then also to the bishop of Mainz, Albrecht, reminding them that they owed it to their episcopal office to see to it that God's name was not so abused and blasphemed, that the poor people were not so miserable.

would be seduced. But the bishop of Mainz, Albrecht, despised it; so the others answered that they could not do anything against the pope's business. When Doctor Martin Luther saw that the bishops did not want to do anything about it, he wrote several propositions about indulgences: Dominus et Magister noster Christus dicens, poenitentiam agite, voluit omnem omnium hominum vitam esse poenitentiam, and had them printed, and only wanted to discuss with the scholars of the high school of Wittenberg what indulgences were, what they could do, where they came from, and how much they were valid 2c. But before a fortnight had passed, these propositions had gone through the whole of Germany, and in four weeks almost the whole of Christendom, as if the angels themselves were messengers, and carried it before the eyes of all men. No one would believe how much talk there was about them; they were soon Germanized, and this trade pleased everyone very well, except the preaching monks and the bishop of Halle, and also some who enjoyed the pope's daily fare and made good use of the treasures of the earth that he had raised.

Meisner's account of the strange circumstance of how, from time immemorial, a great indulgence was granted in the castle church of Wittenberg around the feast of all the saints, that is, on the very day when Luther held his disputation.

From Meisner's "Wittenberg Jubelfest" published in 1668, p. 60, reprinted in Tentzel's "Bericht", Vol. I, p. 259.

The popes of Rome and other bishops have given excellent indulgences, as Pope Boniface IX promised in 1398 to all those who would devoutly visit this church on the feast of all saints and open their lenient hand, such an indulgence, which Christ himself should have given to the church of St. Mary in Assisi in Italy, that they should be cleansed of all sin and guilt immediately. Leo X did it too roughly, as will be seen from the following of his special bulls.

111) Two bulls given by Pope Leo in 1516, which contribute to the fact that a large number of people from far and wide come to this church.

386 Cap. 2. from the reformation to the empire, Augsburg, 1518. w. xv, 474-476. 387

the feast of all saints. In one of them he promises all pilgrims indulgences for 100 years; the other, however, reads from word to word in German:

From Meisner's Wittenberg! Jubelfest, in äix, p. 84.

Bishop Leo, the servant of the servants of God, to the constant remembrance of the cause. Carefully considering the salvation of the Lord's host, which is entrusted to our care according to the divine will, as the pastoral office entails: we willingly invite all and every believer of this host to the practice of godly and meritorious works by spiritual gifts, namely by pardons and indulgences, so that by means of the practice of such works they may all the more easily earn the eternal life which each one desires to attain. After Bonifacius the Eighth, whom we have to praise because of his good intention, which he led at that time, wanted that the Capellkirche of all the saints of the city of Wittenberg, Brandenburg diocese, which, as named Bonifacius learned, with the relics of many saints by some dukes in Saxony, The church should be reverently visited and maintained, and the believers in Christ should, for the sake of devotion, all the more gladly assemble at this church and lend a helping hand for its preservation, so that they may see themselves all the more richly filled with the heavenly gift of grace, and to all and every truly penitent and confessing believer in Christ, who will devoutly visit the said church on the feast of all saints from the first to the second evening of this feast every year and lend a helping hand for the preservation of the same, by means of certain pardons and remission of sins, which those who visit the church of St. Mary of Portiunculus will receive. Mary of Portiuncula, otherwise called the Chapel of Angelica, outside Assisi, on the first and second day of the month of August, obtained annually, by whatever means it may have been done; and nevertheless, in order that the faithful of Christ might benefit from this indulgence, the superior of this church at the time and eight other competent priests, both secular and regular, to be chosen by this provost every year, and to be empowered to hear the confessions of all and every faithful of Christ who make a pilgrimage to this church on the feast of all the saints and said days, in order to obtain such indulgences,

and, after hearing their confession, duly absolving them of their sins, allowed them to impose a salutary penance according to the nature of the crime, except in the case of such crimes where the apostolic see would have to be consulted, and to distribute the body of Christ. of blessed memory, as our predecessor, having learned that the beloved sons and noble lords, Frederick, Elector of the Holy Roman Empire, and John, Dukes of Saxony and brothers in the flesh, who profess a special devotion to this church, rebuilt the said church from the ground up and adorned it with many precious relics, so that a large number of the faithful in Christ could gather there for the sake of devotion, the bulls of this Boniface by his other letters of grace, with the granting of indulgences, the forgiveness of sins, and the authority to delegate preconceived confessors who could absolve and administer Holy Communion every year, as often as necessary, in any cases not reserved by the apostolic see, together with all the clauses contained therein, have been approved and confirmed by virtue of apostolic majesty, and the aforesaid parts have been confirmed anew, as is more extensively contained in the aforesaid Bulls, which the said predecessors Julius and Bonifacius have made valid for the future times. Since we therefore sincerely desire that this church be preserved in its structural condition and that its missals, chalices and other ornaments necessary for worship be protected and handled, and that the Christian faithful themselves all the more gladly offer their alms and make helpful contributions to it, so that it may receive all the more abundant gifts of grace: We consider all the aforementioned letters of grace, with all and every clause contained therein, to be acceptable; we also increase and extend the same by the present bull to the effect that all believers of both sexes who visit the aforementioned church throughout the Octave, including the feast day, and offer a helping hand to the aforementioned items, may always, as often as they do so, obtain indulgence and forgiveness. Also, that the deceased, who have decided their life united with Christ through love, as for those of their relatives or friends, during the Octave, such alms will be given for the often-mentioned use, just such an indulgence will be granted for the penitential exercises imposed on them, to which they are subjected in Purgatory according to the divine ordinance, and that thoughtful confessors will grant these believers in Christ, who are to them

388 Luther's Attempts to Abolish Indulgences. Section 1, No. Ill ff. W. xv,476-478. 389

confess their sins, from the ban and other judgments, censures and punishments pronounced against them by papal law or by a human being, and all other their sins, crimes, wickednesses and faults, they may be as gross and horrible as they wish, even if they are such that the apostolic see would have to be consulted about them; except such cases as are contained in the bulls published on Green Thursday; absolve them and impose on them a salutary penance for the sins they have committed, as well as all the vows they have made so far; the vow to travel across the sea to St. James in Compostella. The vow to travel across the sea to St. James in Compostella, the vow to enter a monastery, and the vow of chastity alone, into other works of godliness to be used for the benefit of the church. Further, that those who have taken property belonging to others, or have acquired something unlawfully and withheld it, if it does not exceed 500 ducats, and the person to whom it should be returned is not known, if they or someone of their number have made a bequest, which is to be left to the discretion of the confessors and applied for the benefit of the same church, may in good conscience and lawfully retain and possess such property from that time forth freely and without offense. That finally also the confessors may exempt those who, in the fourth degree of consanguinity and affinity, have married each other unknowingly and have consummated their marriage by carnal intermarriage, if such obstacle standing in the way had not yet been raised in court, or if the same had caused any public annoyance, from such transgression and from the banishment ray, after a salutary penalty has been imposed upon them according to the nature of their fault, which is also applied for the aforementioned benefit, and to dispense those thus joined that they may secretly marry again and remain in such a state of marriage freely and without decency, solely in the ecclesiastical court, and may and may declare their children produced or yet to be produced from such marriage to be legitimate and conjugally begotten children. We hereby resolve and declare that, if anyone should in any way afflict the persons absolved and dispensed by the said confessors on account of their remitted and dispensed crimes, sins and transgressions, and should wish to put anything in the way of the confessors themselves in the aforesaid matters, he would thereby render himself guilty of excommunication, of which he shall be excommunicated by no one but ourselves and the Roman See, except in the case of death.

(1) and among which the present Bull, with any withholding of indulgences and property for the building of the main church of the Prince of the Apostles in the city of Rome, or other still godly works endowed by us and the said See at the present time, shall by no means be included, Nor are they to be understood as such, regardless of the preceding apostolic decrees, as well as everything that the aforementioned Julius, our predecessor, and Bonifacius did not want to be considered in the more recent bulls of grace, and other things contrary to this. Therefore, no man shall be at liberty to invalidate this writing of our extension and conclusion, or to act contrary to it in a careless manner. But if anyone should undertake such a thing, let him know that he will fall into the disfavor of Almighty God and of His blessed Apostles Peter and Paul. Given in Rome at St. Peter's in the year after the Incarnation of our Lord 1516, March 31, our Pontificate in the fourth year.

Meisner's more distant account of the great pilgrimage brought about by the Bull of Indulgence.

to Wittenberg.

From Meisner's Wittenberg: Jubelfest, p. 60, reprinted in Tentzel's Hist. report, Vol. I, p. 259.

What wonder was it that on the Day of All Saints many people from near and far came in droves, but most of all adulterers, thieves, murderers, and death-rowers, who could be absolved of the greatest sins at once? Other pious people of spiritual and worldly rank, who were troubled in their conscience, also came along, and looked at the shrine with great reverence and wonder, kissed and worshipped it, did everything that was required of them; and when they left again, they were happy in spirit, and did not travel any differently than if they were completely pure of angels.

Luther's account of the weakness, fear and stupidity with which he began the matter, not out of pride and insolent presumption, but out of a pure and sincere desire to come to the knowledge of the truth.

See the "Preface to the Theses, about which disputirt worden ist von Anfang der Reformation bis zum Jahre 1538", in the 14th volume of the St. Louis edition, Col. 450 ff.

1. There seems to be something missing here.

390 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv. 479-481. 391

Luther's letter to Albrecht, Archbishop of Mainz, in which he asks him to put a stop to the insolent indulgence hawks, and at the same time sends him his theses. Date 31 Oct. 1517.

The original of this letter is in the Stockholm Archives, which, as can be seen from an enclosed letter, was sent to King Charles XI in 1694 by the governor Oerneklv auf Oesel, who had found it among the papers of a deceased general superintendent (Weserzeitung, No. 425 of 1845). Certified copies of it are in the Ernestinisches Gesammt-Archiv in Weimar, in 4. (brieck. triZa ckissortationnna ttiooIoZiou-

rnra. 1707, p. 7, and reprinted from it in

Joh. Erh. Kapp, "Sammlung", p. 292 and in De Wette, Vol. I, p. 67. Burkhardt also obtained a certified copy and notes in his "Luthers Briefwechsel", p.7, that the same is "without significant deviations from the print" (in De Wette). According to De Wette, it is printed in the Erlangen "Luthers Briefwechsel," vol. I, p. 113. A redaction that differs in some parts is found in Latin in the Wittenberg edition (1550), tom. I, col. 92b; in the Jena (1579), tona. I, col. 1b; in Aurifaber, torn. I, col. 37 b; and in the Erlanger, oxp. var. arZ., torri. I, p. 282. Latin and German in Löscher's Ref.-Acta, vol. I, p.476, In German, probably in a translation by Justus Jonas, in the Wittenberger (1569), vol. IX, p. 8; in the Jenaer (1564), vol. I, p. 6; in the Altenburger, vol. I, p. 13 and in the Leipziger, vol. XVII, p. 5. Walch has taken the translation improved by Kapp according to the original, together with his notes. This faithfully reproduces the meaning, so we have retained it, with the exception of a few changes. The notes marked with letters originate from Kapp.

Translated into German.

To fear in humility and obedience the most reverend Father in Christ, > the most noble Lord, Lord Albrecht, Archbishop of the Church of > Magdeburg and Mainz, Primate, Margrave of Brandenburg 2c., my most > gracious Lord and Shepherd in Christ.

JEsus.

God's grace and mercy, and what I am and can do. Most Reverend in God Father, Most Serene Prince! Your C. F. Graces graciously grant me that I, among other people the least and least worthy, am so presumptuous that I have refrained from writing a letter to Your Reverence. The Lord Jesus is my witness that I am not unaware of how lowly and despised I am; for this reason I have also withheld my letter for a long time.

which I now intend to accomplish with a bold brow. I have been moved to do so primarily by my faithful service, which I, most reverend Father in Christ, recognize myself to owe to E. C. F.'s grace. Your Reverence would, however, have a merciful eye on me, who am earth and ashes, and graciously understand and hear my desire for your and the bishop's gentleness.

The papal indulgences under the name and title of E. C. F. Grace for the building of St. Peter's Cathedral in Rome are being circulated in the country, in which I do not so much punish and accuse the indulgence preachers of great clamor, which I have not heard, as the false reasoning, which the people draw from it and which they praise highly to the coarse people everywhere. This in particular grieves and offends me, namely that the wretched people allow themselves to be persuaded and believe, when they buy indulgences, that they are sure and certain of their salvation. Likewise, that the souls leave purgatory without delay as soon as they put them in the box. Further, that this indulgence is so powerful that no sin can be so great (indeed, as they blasphemously speak of it, even if it were possible that one had weakened the highly praised Mother of God),^a^ ) it could be remitted and forgiven. Item, that through this indulgence the person becomes free and rid of all chastisement and guilt. ^b^)

Oh dear God! In this way, the poor souls under your reverence and care, dear pious father, are instructed to death, not to life, and a very strict and heavy account, which grows and grows, will be demanded from you for all these souls. For this reason I have

a) That Luther did not attribute anything to the insolent Tetzel has been proven by Hugo Wismeidern in a special writing, the title of which I have quoted in my "Schauplatz", p. 70.

b) This expression is also found in letters of indulgence, which were sold long before the Reformation, even shortly before the same find. In the letter of the monastery Königlutter to the archbishop's councillors because of the Tetzelian suspension of his indulgence fin this volume Col. 349 ff], the power to forgive chastisement and guilt is also attributed to the indulgence, when it says Col. 350: So dat alle Christlövige Mynschen, de vmme Aflath willen in vnse Closter in dem Feste Ksnotorum?6tri 6t Vauli come, all Aflath, dat tho Rome in allen Kerken, Klüsen vnd Klufften vnd Kapllen, was tho ewigen tyden, mit vorgewinge Pine und Schuld erlangen möchten 2c.

392 Luther's attempts to abolish indulgences. 1. section, no. 114. w. xv, tn-e. 393

cannot conceal this any longer. For man is not assured of his blessedness by any bishop's office or work, because he is not assured of it by God's infused grace, but the apostle commands us to always work with fear and trembling that we may be saved. Even the righteous will hardly receive. Finally, the way that leads to life is so narrow that the Lord, through the prophets Amos and Zechariah, calls those who are to be saved a fire that is torn out of the fire. The Lord also proclaims from time to time how difficult it is to be saved.

How, then, do they make the people safe and fearless by those false fables and vain promises of indulgences? Since indulgences are of no use to souls, much less help to make man righteous and blessed, but only take away the outward chastisement or punishment which was formerly interpreted according to the canons.

The works of godliness and love are infinitely better than indulgences, and yet they are not preached with such splendor or diligence; indeed, they must give way to indulgences in silence and without being preached, so that only indulgences may be proclaimed and highly praised, while the primary and sole office of all bishops is that the people learn the gospel and the love of Christ. Thus Christ has nowhere commanded to preach indulgences, but to preach the gospel he has emphatically commanded. What an abomination, therefore, what a danger for a bishop who, while the Gospel is kept silent, allows nothing but indulgences to be preached among his people with great pomp, and is more concerned about them than about the Gospel! Will not Christ say to you, "You who are gnats and swallow cameos?

Moreover, most reverend Father in the Lord, it does not remain so, but in the Instruction of the Commissaries, which went out under your name, most reverend Father, it is indicated (without doubt, most reverend Father, without your knowledge and will) that of the most distinguished graces is this inestimable gift of God, by which man is reconciled to God and all punishments of the sweeper are eradicated.

be. ^c^) Likewise, that repentance is not necessary for those who redeem souls or letters of confession. ^d^)

But what else can I do, most reverend bishop and most electoral prince, but that I ask Your Reverence through the Lord Jesus Christ. Reverend by the Lord Jesus Christ, that you will keep an eye of paternal care on this matter, and that you will remove the same booklet^e^ ), and that you will order the preachers of indulgences to preach in another way or form, lest perhaps one of them should stand out, who refutes both them and that book by published books, to the highest disgrace of your most noble highness, for which I am truly very afraid, and yet worry that it might happen where the matter is not hastily advised.

Your Most Serene Grace will graciously accept this small but faithful service of mine in a princely and episcopal manner, that is, as I show it with a completely faithful and entirely devoted heart to Your Reverence. For I, too, am a part of your host. The Lord Jesus protect and preserve Your Reverence forever, Amen. Given at Wittenberg 1517, on the evening before All Saints' Day.

If it pleases Your Reverence, you may look at these disputations of mine, so that you may hear how the opinion of indulgences is an uncertain thing, which the preachers of indulgences dream of as if it were quite certain.

E. C. F. G. unworthy son Martinus Luther, Augustinian, appointed Doctor of the Holy Doctrine of God.

On the back the original has the note: Letter Doctoris Martini, St. Augustine Order, to our Most Reverend Lord, opened at Kalbe by the Räth? Tuesday after Briccii f17 Nov.) Anno Domini 1517.

I have seen for myself that the present letter corresponds to the original. S. Leyonmarck,

Secret. of the Royal Archives.

c) These words are found in the Archbishop Albrecht summar. Instruct. 19 6 in my "Collection", p. 143 fin this volume Col. 311 f.). Luther draws the same in the 33rd thesis of his Resolutiouis 6ispx. 6s virtuts iuckulseutiarum. sWalch, St. LouisenAusg., vol. XVIII, 204 fs.).

d These words are also in the summary Instruction 37, as I have already quoted them in my "Schauplatz" p. 89 (in this volume Col. 317).

e) That Luther is aiming here at the Summarium Instructivuem is undisputed.

394 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv. 484-486. 395

Luther's letter to John Lang, with which he sends him his theses, from which his joy in God and his confident courage to bring the truth to light without asking for human judgment shine forth. Nov. 11, 1517.

This letter is found in Aurifaber, vol. I, p. 40d; in Löscher's Ref.-Acta, vol. I, p. 837; in De Wette, vol. I, p. 71 and in Erlanger Briefwechsel, vol. I, p. 124. We have retranslated after Aurifaber.

Newly translated into German.

To the righteous and upright man of God, Johann Lang, Licentiate of > Holy Theology, Augustinian Hermit at Erfurt, his dear friend in > Christ.

JEsus.

Hail in Christ! Behold, my dear venerable Father in Christ, I am sending you again strange propositions (paradoxa). If now also your theologians should be annoyed at these and say (as then all talk about me here and there) that I am too bold and hopeful in making my judgment rashly and condemn the opinions of others, then I answer through you and through this letter: first, that their well-considered restraint and their long hesitating seriousness please me very well, if they also proved the same in fact, just as they reproach recklessness and abrupt presumption in me. For, as I see, such a fault in me is very easily reproached by them.

But I wonder why they do not look at their Aristotle with the same eyes, or if they look at him, how they do not see that Aristotle is almost in every sentence and part of a sentence nothing else than a blamer, yes, a blamer above all blamers. If, therefore, that pagan is still liked, read, and quoted, without the error of the most biting presumption preventing it: how is it that I, who am a Christian, am so disliked, especially since I have a little of the kind in me that is similar to that of the exceedingly gentle Aristotle? Or is there a drop of error in me, of which a whole sea is pleasing to Aristotle?

Then I wonder why they do not hate and despise themselves in the same way.

dam. For what are these scholastics against each other but loud critics, people like Aristarchus, one a reprover against the other? They are allowed and like it to judge the opinions of all, I am forbidden the same 1) altogether. Finally, I also complain about this: if they dislike my expression of opinion so much, and they rather praise modesty: why don't they also refrain from judging me? why don't they wait more modestly for the outcome of the matter? You see, then, how we men are (that is, quite unreasonable), so that we always hasten to pull out splinters from the eye of our brothers, but in the meantime take pleasure in the beams in our eyes, even in what concerns this life; so also the gnat in another's eye as a vice, which is nevertheless a camel in us, but we swallow it as if it were the highest virtue.

Therefore you shall know that I do not respect these night spirits of the tadlers higher than ghosts (namely they belong to the kind), and I will not be moved by what may seem good to them or not. Of my boldness or modesty I know quite certainly that if I will be modest, the truth will not become more valuable through my modesty, but if I will be bold, it will not become less valuable through my boldness. This is all I ask of you and your theologians in the most urgent way, that for the time being they keep silent about the author's infirmities, and that I find out what they think about what I have published or about the theses, yes, even more, that the errors and mistakes be pointed out to me, if there are any in them. For who does not know that something new cannot be put forward without hopefulness, or at least without the appearance of hopefulness and the suspicion of the pernicious? For if humility itself begins something new, those who disagree with it will soon accuse it of being arrogant. For why was Christ killed, why were all the martyrs killed, why were the teachers hated? Certainly only because one

1. Instead of tzicttzm in all editions we have assumed.

396 Luther's Attempts to Abolish Indulgences. Section 1, no. 115 ff. W.xv,4s"-488. 397

They have been regarded as hopeful people and despisers of the old and famous wisdom or prudence, or because they have put forward such new dictums without the advice 1) of those who held to the old.

Therefore, I do not want them to expect such humility (that is, hypocrisy) from me that they think I have to make use of their counsel and decision before I publish it; I do not want what I am doing to be done by a man's discretion or counsel, but by that of God. For if the work is of God, who will hinder it? But if it is not of God, who can promote it? Holy Father, who art in heaven, let not my will be done, nor that of men, nor our will, but thine, Amen.

Finally, remember that you pray diligently for me, as I pray for you, that our Lord Jesus may help us and bear with us our trials, which are unknown to all men except us. Farewell. From our Wittenberg monastery. 1517 on the day of St. Martin Nov. 11, the bishop.

Brother Martin Eleutherius the free, rather a servant and all too > much a prisoner, Augustinian at Wittenberg.

Aesticampianus 2) is now with us public professor of humanistic sciences and receives his salary from the prince.

Luther's report to Spalatin that the abbot of the monastery of Lehnin had been to him on behalf of the bishop of Brandenburg and had asked him to hold off for a while on issuing his "Explanations," at whose coaxing he also wanted to sit quietly.

End of March 1518.

See Appendix, No. 1, 2. 3.

1. Instead of eoneilio in the other editions, we have adopted eonsilio with the Erlangen correspondence, also immediately following.
2. Johann Rack from Sommerfeld (therefore

nu8) in Neumark, humanist, formerly in Cologne and there in dispute with Hochstraten, then in Leipzig and Freiburg, from where he came to Wittenberg in 1517. He was inscribirt on 20 October (^Ibum Vited. p. 67) as: 4o5anne8 RUnAiuk Lktieumpiunus RststOr 6t kosta I^nursntus, 8N6rarurn litsrarnrn Doctor, prirnukHUs Dlinianas kruditionis pudlieus 6t orclinariu8 prot688or, Dioe. iVli8U6n. 20 Ootodr. He died at Wittenberg on May 31, 1520 (Erl. Briefwechsel, vol. I, p. 126).

117 Luther's report of this to Wenceslaus Link.

July 10, 1518.

See Appendix, No. 2, § 5.

Luther's account of how the superiors of his order wanted to make him hard-headed and fainthearted because of the theses he had posted. See St. Louis Edition, Vol. V, Col. 1204.

Luther's report to Lang that the indulgence merchants were issuing counter-theses against him.

March 21, 1518.

See Appendix, No. 3, § 2.

Excerpt from the Facultätsbuche of the University of Greifswald, how at Tetzel's disputation a young student named Knipstrow, since the other professors did not want to bite the fox, masterfully opposed the indulgence and completely silenced Tetzel.

From the Facultätsbuche of the University of Greifswald reprinted in Joh. Or^x1ii8rva1cl6N8ium (1703) and thereafter in Löscher's Ref.-Acta, vol. II, p. 8. Seckendorf, Ilmt. Dutü., 1il>. Ill, p. 139 writes the name "Knipstroh", likewise Köstlin.

Luther's sentences came at the same time with Tetzel to the new University of Frankfurt, where the matter was pursued and investigated with unequal zeal. For D. Conr. Wimpina, the theology professor, had made contradictions, and had given them to Tetzel to dispute about. When almost all the other professors agreed with them, finally Joh. Knipstrow, a studiosus theologiae at that academy, stood up and bravely opposed these theses, and the matter came to such a point that, since the opponents saw themselves overmastered, they could no longer stand the young man and, in order to dissuade him from this zeal, took him away and sent him to Pyritz, whereupon, however, Knipstrow became the longer the more heated and zealous.

Luther's account of the burning of Tetzel's theses in Wittenberg, in which he denies the guilt of the burning and expresses his displeasure, but is also "concerned" that, since he is believed to be the author of this matter, his danger will become even greater.

See Appendix, No. 3, § 3 and the 131st Document, § 7.

398 Cap. 2. from the reformation to the empire, Augsburg, 1518. w. xv, 488-491. 399

122. narration, how great joy D. Fleck in his monastery at Steinlausig, hei Bitterfeld an der Mulde, at the first sight of the disputation

Luther's opposition to indulgences.

From the Flacius eutuloZ. tsstium vorit., p. 836.

Translated into German.

A certain monk, named Fleck, whom the venerable D. Amsdorf knew very well, stayed in the monastery Steinlausig, not far from Bitterfeld, and never wanted to say mass. Since he was accused of laziness, he pretended that he had other reasons for this. It was in the dining hall that he first saw Luther's sentences on indulgences. Although one was not allowed to speak a word there, he nevertheless laughed, jumped up with joy (he was tall and rather corpulent), and said: "Ha, ha, ha! he has come who will do it to you; but among them he understood the monks and priests. From this we see that this man, even before Luther preached against indulgences, had hoped for the redemption of Israel from the Babylonian captivity of the Antichrist. Lutherus makes his report in the preface to the Alkoran of the Minorites, 1) and thinks that the monks had persecuted him tremendously, D. Martin, of blessed memory, once said of this honest little monk: "I am fond of Flecken, because he was a man full of consolation, also his words were exceedingly consoling. As soon as I had my sentences printed, he wrote a very beautiful letter to me; I wanted to give ten guilders for it, so that I would still have it. The content was something like this: "Venerable Doctor, go ahead and carry out your project. For I, too, disliked these papal abuses at best. The monks were also angry with him. For he said to Steinlausig: "He is there who will do it. So he never held a mass, which was a good sign.

123) Narrative of how Georg von Zedlitz, Lord of Neukirch in Silesia, where God's word had been loud and pure from Johann Hussen's time on under his father Siegmund von Zedlitz, a sworn enemy of the clergy, when he heard that a monk in Wittenberg had begun to write and teach.

1. Walch, St. Louis Edition, vol. XIX, 1962,? 3. See also Mathesius, St. Louis Edition, p. 19.

against the papacy, sent two deputies to Luther, who had to ask him whether he was the swan of which Johann Hus prophesied? and what Luther had given them as an answer. 1518.

From Tentzel's Hist. report, Vol. I, p. 348. Tentzel notes that this story took place in 1518.

At the Concilio in Costnitz, there was also one of Zedlitz, named Siegmund, whom the papists subsequently always hostile, scolded as a Hussite heretic, put him under ban almost everywhere, even in the countryside, and thereby gave cause for him to hostile them again, to have a special prison built for them in Neukirch under the ground without windows, so that they could not know whether it was night or day, and he took those who had put him under ban on roads and footpaths, even from their beds with his people, into such a prison, and had his fun with them, that his ban was much stronger, as they themselves found, than theirs; But he did no harm to anyone's body, as did Köckritz, who had many of them castrated; and because the papacy at that time did not have as much power with fist and sword as it did afterwards, they had to leave him unchastised, even after they had banned him, and there had been great trouble in Bohemia because of religion, the monasteries were torn apart, the monks, priests and nuns were driven out, and many of them were killed. Therefore he also led a rhyme, and wrote it everywhere, as is customary: God's friend, the bishop of Breslau and enemy of all priests; below his name, Siegmund von Zedlitz. This rhyme was also used by Duke Christian of Brunswick during the Thirty Years' War, and was stamped on the well-known thalers: God's friend, the priests' enemy. The above-mentioned Siegmund left behind an only son, named Georg, who was born in 1444 and died at a ripe old age, after having raised a hundred and some eighty children up to the fourth generation. He died in 1552. When he heard that a monk in Wittenberg had begun to write and teach against the papacy, he sent two subjects, called widowers, reasonable people, out to him in 1518, greeting him diligently and asking whether he was the swan of which Johann Hus had predicted. To which he replied: Time would tell what God would want to do with him.

400 Luther's Attempts to Abandon Indulgences. I.Sect., No. I24ff. W. xv,49i-4S3. 401

Luther's report on how his good friends, especially Carlstadt, did not agree with him. 15 Feb. 1518.

See Appendix, No. 4, § 4.

Luther's relation of the fury of his enemies and how they shouted in all the pulpits that he must be burned as a heretic in fourteen days or four weeks at the longest.

March 21, 1518.

See Appendix, No. 3, § 2 and No. 4, § 4.

Luther writes to Spalatin how he is not deceived that people speak ill of him and consider him worthy of banishment and church censures, but rather rejoices because he is convinced that his cause is from God and is not at all afraid of men.

Jan. 14, 1519.

See Appendix, No. 5, § 2. 3.

Luther's letter to Pope Leo X concerning his disputation on indulgences, with the transmission of his resolutions, so that he would be all the more secure under papal protection.

May 30, 1518.

This letter is the dedicatory writing by which Luther assigns his liesoIntionoL äispututionurn de inckulMntinrum virtuts (St. Louis edition, vol. XVIII, 102 ff.) to the pope. He expresses the hope that he will thus be all the more secure under the protection of the papal name. Luther sent this letter together with the resolutions (handwritten, because they did not appear in print until August 1518) with a letter dated May 30 to his vicar of the order, Johann von Staupitz, for forwarding to the pope. These two letters are therefore prefixed to the rssoMtiones in the Latin editions. In the collection of Lutheran writings published by Johannes Frobenius in Basel, in all editions, namely October 1518, February 1519, August 1519, and March 1520, the letter to Staupitz comes first and is followed by Our Letter. Likewise in voet. Llartini I^utUsrii Ineudrntionurn pni-g now, Lasilsas npuck Xcknrn no LI. D. XX LIenKk 3ulio. The letter to Leo X is p. 2. In the "Gesammtausgabe" in the Wittenberg (1550), tom. I,H. 100I>; in the Jena one (1579), tom. I, lol. 741); in the Erlanger, opp. vnr. nrS., torn. II, p. 132; in the Weimar one, vol. I, p. 527. Further, in Löscher's Ref.-Acta, vol. II, p. 176; in Aurifaber, tona. I, lol. 68N; in De Wette, vol. I, p. 119 and in the Erlangen "LuthersBriefwechsel," vol. I, p. 200. German

in the Wittenberg (1569), vol. IX, p. 2IN; 1) in the Jena (1564), vol. I, p. 56; in the Altenburg, vol. I, p. 66; in the Leipzig, vol. XVII, p. 115 and in Walch. We have retranslated according to Weimar's. The date set above is not in the original, but Conjectur from the letter to Staupitz.

Newly translated from the Latin.

To the Most Holy Father, Leo X, Pope, Brother Martin Luther, > Augustinian, wishes eternal salvation.

Most holy Father! I have heard a very evil rumor that has come upon me, from which I understand that some friends have made my name stink very badly before you and yours, as if I had presumed to diminish the prestige and authority of the keys and the pope; therefore, I am accused of being a heretic, an apostate, a faithless one, and of being called by a thousand names, yes, with disgrace. My ears are ringing, my eyes are flickering. But the one rock of my good confidence stands firm, my innocent and quiet conscience. And I hear nothing new. For with such excellent adornment have also in our country these quite honorable and truthful people adorned me, that is, those who have a very evil conscience, who strive to expose their abominations to me, and to glorify their shameful deeds with my disgrace. But you will deign, most holy Father, to hear the matter for yourself from me, who am a child and clumsy.

In recent times, the Jubilee of the Apostolic Indulgence began to be preached in our country, and this became so rampant that the preachers of it, thinking that everything was free to them under the terror of your name, dared to teach quite ungodly and heretical things publicly, to the great annoyance and ridicule of the ecclesiastical authorities, as if the decrees about the abuses of the indulgence preachers did not concern them at all. And not content with spreading their venom with the most impudent words, they also published books 2) and

1. This evidence for the Wittenbergers is given only in the Erlangen correspondence; that for the Jenaers is missing everywhere.
2. This refers to Docummte No. 72 and 79 in this volume, Albrecht's Instruction for the Untercommissarien and Tetzel's Instruction for the priests.

402 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 4w-4w. 403

they spread among the people. In them, to say nothing of the insatiable and outrageous greed, which almost every single point is most grossly redolent of, they have brought forth the very same ungodly and heretical things, and have brought them forth in such a way that they have bound the confessors with an oath to inculcate these very things most faithfully and urgently among the people. I tell the truth, and there is nothing by which they can hide from this heat. The books are there, and they cannot deny them. And this went well with them at that time, and the people were sucked by false hopes, so that, as the prophet sMicha 3, 2.] says, they flayed the flesh from their legs, but in the meantime they themselves grazed in the richest and sweetest way.

One thing was available, with which they quenched the agitations, namely the terror of your name, threats of death by fire and the disgrace of the heretical name. For it is incredible how much they are at hand with these things, threatening them, even if they only notice a contradiction in their loose things, which are nothing but empty delusion. Surely this does not mean: to appease arousal, but rather to arouse divisions and finally sedition with mere tyranny.

But nevertheless, in the taverns the stories of the greed of the priests and the rumors about the keys and the pope increased more and more, as the common speech of this whole country is witness to. But I was inflamed, as I confess, by zeal for Christ or, if one prefers, by youthful heat; but I saw that it was not in my power to set or do anything in these matters. Therefore, I privately admonished several great men of the churches. 1) Here I was accepted by some, to others I was a mockery, to others I appeared still different, because the terror of your name and the threat of the church punishments kept the upper hand.

1. Namely the Archbishop of Mainz and the Bishops of Brandenburg, Meissen, Frankfurt, Zeitz and Merseburg. Cf. Documente No. 109 and 114 in this volume. Table Talks, Cap. 31, 8 7. St. Louis edition, vol. XXII, 983.

hand. Finally, since I could do nothing else, I thought it best to at least work against them in a very gentle way, that is, to cast doubt on their teachings and to arrange a disputation about them. So I issued a disputation note and invited only the scholars to negotiate with me about it, as must also be obvious to the opponents from the preface to this very disputation.

Behold, this is the conflagration of which they complain that the whole world is set on fire by it, perhaps because they are unwilling that I, as a hasty unifier, who am a teacher of divine doctrine by your apostolic power, have the right to dispute in public school, according to the custom of all universities and the whole church, not only about indulgences, but also about divine power, divine forgiveness and divine indulgences, which are incomparably higher things. But it does not move me much that they begrudge me this power, which was given to me by the power of your holiness, since I am forced to begrudge them much greater things against my will, namely, that they mix the tears of Aristotle in the middle of the matters of theology, and argue about the divine majesty, against and over the power that is given to them.

Furthermore, what fortune alone has driven these disputations of mine before all others, not only mine, but also those of all teachers, so that they have gone out to almost all countries, that is a miracle to me. For they were published by our people and only for the sake of our people, and published in such a way that it is unbelievable to me that they are understood by everyone. For they are disputations, not teachings, not doctrines, which, as is the custom, are dark and enigmatic. Otherwise, if I could have presumed, I would certainly have taken care, as much as lies in me, that they would be easier to understand.

Well, what should I do? I cannot retract, and I see that this publication has created an extraordinary hatred against me. I am reluctant to come into the public eye and under the extremely dangerous and

404 Luther's Attempts to Abolish Indulgences. 1. sect., no. 127 s. W. xv, 496-498. 405

I am not a man of the same mind, because of the manifold judgments of men, especially since I am unlearned, limited and uneducated; then in our exceedingly prosperous time, which, with its good prosperity in the sciences and many good minds, could drive even a Cicero into the corner, who has otherwise confidently stepped out into the light and the public. But necessity forces me to cackle goose among the swans.

Therefore, in order that I may both pacify my adversaries and fulfill the desire of many, behold, I send forth my little work, in which I explain my disputations; but I omit them, most holy Father, that I may be more secure under the protection of your name and under the shadow of your covering. From this all who wish may see how pure and simple-minded I have sought and cultivated ecclesiastical authority and reverence for the keys, and at the same time how unreasonably and falsely the adversaries have disgraced me in so many ways. For if I were such a person as they want me to be regarded, and if everything had not been done correctly by me out of the power to dispute, it would have been impossible for the most illustrious Prince Frederick, Duke of Saxony, Elector of the Empire 2c., to allow such a plague at his university, since he is above many others a special lover of Catholic and apostolic truth, nor would I have been able to suffer the very strict and highly learned men of our school. But I give myself unnecessary trouble, since those exceedingly lovely people are not afraid to sully with me also the prince and the university with the same disgrace. Therefore, most holy father, I fall at the feet of your holiness and surrender to you with all that I am and have. Make alive, kill, call, revoke, approve, disapprove, as it may please you. Thy voice I will acknowledge as the voice of Christ, who reigns and speaks in thee. If I deserve death, I will not refuse to die. For the earth is the LORD's and all that is therein Ps. 24:1, who is blessed for ever and ever, Amen, who also upholdeth thee for ever and ever, Amen. In the year 1518.

Luther's letter to Hieronymus Scultetus, Bishop of Brandenburg, in which he sends him his resolutiones. Probably on February 6, 1518.

This letter is found in Latin in the Wittenberg edition (1550), toua. I, col. 98b;*in the Jena (1579), toM. 1, toi. 72 d; in Aurifaber, tom. I, toi. 63 d; in Löscher's Ref.-Acta, vol. II, p. 173; in De Wette, vol. I, p. 112; in Kapp's "Sammlung," p. 390; in the Erlanger^ opp. vur. ur^., tom. II, x". 126 and in the Erlanger "Briefwechsel," vol. I, p. 148. German in the Wittenberger (1569), vol. IX, p. 19; in the Jenaer (1564), vol. I, p. 52b; in the Altenburger, vol. I, p. 63; in the Leipziger, vol. XVII, p. 114, also in Kapp's "Sammlung." We have taken the presumed date of this letter from the Weimar edition of Luther's works, Vol. I, p. 522 f.. The reasons for this assumption are not given there, as v. Enders notes in the Erlangen correspondence, but if one adds what the Erlangen edition brings for its own dating, February 13, then it is easy to see that Knaake will be right with his assumption. The Wittenberg and the Jena editions, both the Latin and the German, have the date Lubbutbo HxuucU, which Aurifaber has changed into Kubbutbo LxuucU. The latter has been assumed by Tentzel, Bericht, vol. I, p. 345, by Löscher, De Wette and the Erlangen edition opp. vur. and resolved by "22 May". The Erlangen correspondence, which followed a Dresden manuscript, has neither year nor date in the text. Enders assumes rm original had stood 8ubbutbo bx. which was read by the editor of the Wittenberg edition in Lx and resolved by Lxuuäi. Knaake will have made the same assumption, and he correctly resolved the above date by: "Saturday before Sexagesimä", which is February 6, while the Erlanger incorrectly resolved by: "Saturday after Sexagesimae." In analogous cases, Enders without hesitation took the former type of resolution from De Wette, Burkhardt, Seidemann 2c. into the correspondence, e.g. Vol. I, p. 315; Vol. IV, p. 124, p. 125; Vol. V, p. 157, No. 912. So much is certain, in any case, that the correct date of our letter can be neither the Sainstag before nor after Exaudi, which is the 15th. On March 5, Luther wrote to Scheurl that the Bishop of Brandenburg, whom he had consulted about the reasons for his theses, had not yet given him a reply after a long time, because he was prevented from doing so by many things. At the end of March 1518, Luther wrote to Spalatin that the Abbot of Lehnin had negotiated with him on behalf of the bishop (No. 116 in this volume), and asked him to postpone the publication of the resolutions. Luther promised this, but was soon released from his promise. We translate according to the Erlangen correspondence, which has some advantages over the text of the old editions. In the old translation there are several quite absurd things.

Newly translated from the Latin.

406 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 498-500. 407

To the reverend Father and Lord in Christ, to the Lord Jerome, Bishop > of the Church at Brandenburg, his exceedingly kind and especially > gracious Lord, (wishes) Brother Martin Luther, Augustinian (at > Wittenberg, salvation). 1)

Since recently, beloved bishop, new and unheard-of teachings about papal indulgences had begun to be preached in our region, so that both very many learned and unlearned people were astonished and moved, I was asked by many, both acquaintances and those who were unknown to me by reputation, in many letters and conversations, what I thought of these new (not to say impertinent) speeches. For a while I was reluctant; finally they pressed me with sharp disputations, so that even the reverence for the pope was endangered.

But what was I to do? It was not for me to establish anything in this matter, and I shied away from contradicting those of whom I most desired to be regarded as having preached nothing but the truth; but these persisted in proving the falsity and nullity of their sermon 2) with such clear grounds of proof that they completely overcame me I confess the truth and captured me.

In order to satisfy both, it seemed to me to be the best advice, neither to agree with them nor to prove them wrong, but to dispute about such a great matter until the holy church determined what one should hold. Therefore, I arranged for a disputation, to which I publicly invited everyone and privately asked all those whom I knew to be the most learned to open their opinion to me by letter. For I saw that in these matters neither Scripture was against me, 3) nor the teachers of the church, nor the

1. The bracketed words are in the Wittenberg and in the Jena. - Scultetus, that is Schulz, was the son of a village schoolmaster, from Gramschitz in the Duchy of Glogau in Silesia, hence his name. He became bishop of Brandenburg in 1505, died in 1522 (Tentzel, 1,345).
2. Here the old translation offers something that is completely contrary to the meaning.
3. All editions except the Erlangen one have the nonsensical reading suKruAuri instead of rsfrAAuri, which the old translator has faithfully rendered thus: "weil ich sahe, dass ich in dieser Sache für mich habe weder die Schrift" 2c.

spiritual law itself, except for a few teachers of spiritual law, and these, speaking without text, and some scholastic teachers who follow their delusion in the same way, also prove nothing.

This seems to me to be by far the most ridiculous thing, namely, when something is preached and heard in the church of God, that when the heretics ask where we get the reason for it, and we cannot give it, we expose Christ and His church to them for laughter and ridicule.

Furthermore, it is certain that we should not believe the scholastic teachers and canonists when they present their mere opinions, and as it is commonly said: It is shameful for a jurist to speak without text. But it is much more shameful for a theologian to speak without a text; I do not say of Aristotle's (for they speak this more than enough, strongly beyond all measure), but of our text, that is, of the holy Scriptures, of the ecclesiastical canons, of the Fathers.

Therefore, I have considered that this matter belongs to my task and office, namely, to dispute about the most doubtful things, but at the same time, if they are wrong, to assert them most dangerously, since it has been permitted until now that the teachers of the high schools also dispute about the most holy and venerable things, about which no Christian has doubted for so many centuries.

But, dear one, who cannot even grasp with his hands how humble and devoted is the shyness or reverence of those who think that one should not dispute about the power of the church or the pope, but keep silent and give thanks? Why don't they also keep silent and give thanks and leave their unworthy disputations about the power and wisdom and goodness of the one who has given this power to the church? Yes, what is so hidden, both in this supreme majesty and in the most holy humanity, that they have not so nearly defiled it with loud antics, that by stopping with their lies they have almost extinguished the affection and reverence of all hearts toward God? But of this elsewhere.

When I called everyone to this battlefield, but no one came, I then also saw that,

408 Luther's Attempts to Abolish Indulgences. Section 1, no. 128 ff. W. xv, 500-503. 409

my disputations got around further than I had wanted, and were accepted everywhere not as something to dispute about, but as something asserted, so I have been forced, against my expectations and wishes, to bring my childish nature and my ignorance to the people, and to publish the explanations and proofs of the disputations publicly, thinking that I would do better if I put myself to the shame of my ignorance than if I let those err who perhaps think that everything is asserted. But there are some things among them about which I have doubts, some things I do not know, some things I also deny, but I do not stubbornly assert anything, but 1) submit everything to the holy church and its judgment.

Since you, beloved bishop, have been given to us by the mercy of Christ as ordinarius (as it is called) of this place, who not only extraordinarily love good and learned people, which many praise highly in many, but according to your peculiar luminosity and humility also venerate and care for them to the point of endangering your episcopal dignity (far be flattery!). I do not praise you, but the gifts of Christ in you), then it was the right thing for me to offer you (who is entitled to supervise and judge the high school of this place) first and foremost, and to lay at your feet what it is that I have to deal with.

Therefore, most gracious bishop, you will deign to accept this little work of mine, and so that all may know how I do not boldly assert anything, I not only permit it, but also implore you, venerable father, to take the pen and strike out what you please, or light a fire and burn the whole thing; I do not care at all. I know that Christ has no need of me; he will preach good things to his church without me. If the work is not his, then I do not want it to be mine, but nothing and no one's; 3) and because, as I have said, I do not want it to be mine.

1. Erlanger: camouflage, for which we have assumed 86ä with the other issues.
2. pontiüealik here is not "papal", which the old translation offers, but: episcopal.
3. What precedes in this sentence is, as it seems to us, in all editions except the Erlanger in the wrong place, almost at the end of this letter.

Gregory of Nazianzus says that even in the Church it is not safe to speak the truth, especially to grave sinners:

Therefore I do not forget mine, and testify (protestor) with these words that I disputire, not finally decide. I disputire, I say, but do not assert, and disputire with fear, not because I am afraid of the bulls and threats of those who, touched by no fear at all, want everything they have only dreamed to be believed as a gospel. For at the same time the boldness and the ignorance of these people (I confess it) has forced me not to give way to my fear. 4) If this boldness and ignorance were not so great, no one but my corner would have known me. 5) I have had to seek nothing but that I might not be a cause of error to anyone. Glory be to him to whom alone it belongs, to him who is eternal, amen. May he keep you for us and guide you long and salutary, dearest bishop. Farewell, yes, I beg you, you will also wish me well. From our monastery in Wittenberg.

Spalatin's praising report of this bishop of Brandenburg, Scultetus.

From Spalatin's annales, p. 37.

In addition, Bishop Jerome of Brandenburg, as the Ordinary of Wittenberg, was kind in all ways, and would have liked to have been involved in things where he could have given a thorough report. For he died in time, and without danger in the 20th year, that he had not reached the right consolation light and knowledge.

Luther's report to Spalatin on how he himself had a verbal discussion with the Bishop of Brandenburg in Wittenberg, and how the Bishop had questioned him extensively, but in a friendly manner. 12 Feb. 1519.

See Appendix, No. 6, the last paragraph.

4. Erlanger: oeäere, in the other editions: oreckers.
5. Here the outputs insert the piece shown above.

410 Cap. 2. from the reformation to the empire, to augsburg 1518. w. xv. sos-zos. 411

Luther's letter to his former teacher, Jodocus Trutfetter of Eisenach, professor in Erfurt, in which he especially reminds him that he learned from him to hold the Holy Scriptures in high esteem and seeks to appease him. May 9, 1518.

On his return journey from Heidelberg, Luther had tried in vain to speak to his old teacher in Erfurt, so he addressed this letter to him there. It is found in Aurifaber, Vol. I, p. 59 b; in Löscher, Ref.-Acta, Vol. II, p. 611; in De Wette, Vol. I, p. 107 and in the Erlanger "Briefwechsel", Vol. I, p. 187. Löscher and Walch have erroneously "the 16th of May". We have translated according to Aurifaber.

Newly translated from the Latin.

To the excellent and dear man, Mr. Jodocus] of Eisenach, the > theologian and first philosopher, his superior who is always to be > revered in the Lord.

JEsus.

Hail in the Lord! I was at the door of your house last night, my dear lord and most revered teacher, and wanted to talk to you and answer orally to your letter that you wrote to me the other day, prompted, as I felt quite clearly, by exceedingly great love for me and more serious concern than I ever deserved. But your servant, who is waiting at the door, said that you were not well enough to suffer my visit, and so I left. Therefore, I am now answering by letter, not entirely to everything you have suggested; this I will perhaps do otherwise, when I have more leisure.

First of all, I thank you for your anxious love, undeserved by me, and I beg you for the sake of the Lord Jesus that you may never suspect that I could be so offended by you that I would defame you with biting and abusive letters, as you write, fearing that I might do so. For I do not take such revenge even against those who are most against me, who proclaim me from the pulpits by name before the people as a heretic, a nonsensical man, a seducer, and as one of I know not how many devils.

1. Aurifaber: 3uäoeo.

How much less would I repay you for the evil to which I owe everything good. I am truly sorry that the suspicion of such great evil against me has arisen in you as well.

Then you dislike my theses, and I suspected that it would come to this. But of those concerning grace and works, 2) you should know, dear Lord, that I do not claim them alone, nor do I claim them first. You know the talent (ingenia) of those who are with us, namely Carlstadt, Amsdorf, Doctor Hieronymus Schurf, Doctor Wolfgang Stehelin, the two from Feldkirchen, 3) finally Doctor Peter Lupinus. But all of them are constantly with me, yes, the whole university, except for instance the one licentiate Sebastian, but also the prince and the bishop of Brandenburg, our ordinarius. Then many other prelates and all insightful citizens say with one mouth that they had neither known nor heard Christ and his gospel before.

It is fair that I do not prefer these good minds to mine, and since, as you know, they are very learned and skilled in scholastic theology, suffer, I pray you, that I may be wise or unwise with them until it is decided by the Church. And, to give also my explanation, I simply believe that it is impossible to reform the Church, unless from the bottom up the Canons, the Decretals, the scholastic theology, the philosophy, the logic, as they are now, are eradicated, and other studies are established. And in this opinion I increase in such a way that I daily ask the Lord that, as far as it can be done as soon as possible, again the Bible and the purest studies of the holy fathers be put on the track. I do not seem to be a logician to you, perhaps I am not; but this I know, that I do not know the logic of any

2. This is the "Disputation on Scholastic Theology," Walch, St. Louis Edition, vol. XVIII, 18 sf.
3. namely Bartholomäus Bernhardt and Johann Dolz, both from Feldkirchen. Walch offers here: "D. Wolfgangi bey der Feldkirchen." - Lupinus is Peter Wolf of Radheim, also called Raätrsrnius. - The immediately following "Licentiat Sebastian" is according to Seidemann at De Wette, vol. VI, p. 694: Schmidt; but according to Dibelius and Lechler, Beiträge zur sächsischen Kirchengeschichte, Heft 2, p. 355 probably: Küchenmeister (Erl. Briefw., vol. I, p. 191).

412 Luther's Attempts to Abandon Indulgences. Section 1, No. 131. w. xv, 505-507. 413

People fear when defending this opinion.

But about the other theses, about indulgences, I have written to you before that I do not like that they have been spread out so far. For you have never 1) heard that this has happened fei, I have also not been able to expect what has happened with these alone, otherwise I would have made them clearer, as I have done in the German sermon 2) which displeases you more than all this.

I ask you, dear Lord and my Father in the Lord, do you not also dislike that the poor people of Christ are tormented and mocked with indulgences for so long? Is then the remission of temporal and arbitrary pardon something so great that it should be necessary for the people to come into danger of faith? For there is almost no one who does not believe that he is gaining something great, the grace of God, as it were, through indulgences. It was good that we ourselves uncovered the matter first, so that people would not, if we covered up the matter, finally notice the pious, as it is called, but rather the exceedingly godless fraud of the indulgence merchants, and pay us what we have earned. I truly confess that I would like there to be no indulgences in the whole church, for which the people of France do not ask in the least. It serves only for profit, yes, only for profit, and for nothing else, as I will say more extensively in my measurements, which, God willing, shall soon be published.

But I am surprised that you could even believe that I was the author of the burning of Tetzel's theses. Do you think that I have lost my common sense so much that I, a monk and a theologian, where it is not my office, should cause such an extraordinary insult to a person in such a high position? But what should I do, since everyone believes everything about me? Surely I cannot resist the tongues of all or

1. Instead of nns^narn we have assumed nnn^nain, as the old translator did.
2. Sermon on Indulgences and Grace, Walch, St. Louis Edition, Vol. XVIII, 270.
3. Luther's explanations of his Disputation von der Kraft des Ablasses, Walch, St. Louis Edition, vol. XVIII, 100 ff.

hinder them? They may say, hear, believe, each one what he pleases and where he pleases: I will do as much as the Lord has given me, and I will, by God's grace, neither fear nor be presumptuous.

But that I defended the Magister Johannes Egranns, preacher in Zwickau, they did not tell you the truth. He is a learned man and does not need me. Admittedly, I wrote a little letter in which I approved of his all-sayings, which the Leipzig theologians, in order to denigrate him, have quite treacherously pulled off. I could not refuse the man my judgment, since he asked for it so persistently. But if you want to suffer the audacity of your student and most obedient servant, that is, mine: I have learned from you first of all that one must believe only the canonical books, but judge all others, as St. Augustine, yes, Paul and John command.

Therefore, let me be free to do the same against the scholastics that you and all have been free to do up to now. I will follow if I am taught better by the Scriptures or the Church Fathers; without these I will listen to the scholastics, as far as they have fortified theirs with ecclesiastical sayings, and it is my firm resolution that I will not be deterred from this opinion by your reputation (which certainly weighs very heavily with me), much less by that of anyone else.

This, my dearest teacher, what I have written on the journey and in a hurry, take down for the best. If it pleases you that we discuss it in writing, it will be exceedingly pleasant for me. I am ready to suffer and receive your rebuke in such a way that, even if it should be very sharp, it will be quite mild to me. Therefore, speak out against me in the most full manner without all fear, yes, pour out safely. I will not and cannot become bitter against you, God and my conscience are witness;

4. This is the small letter Egranus added to his writing: ^poIoAstiaa responkio aontra äoZlnata ^nas in iVI. I^rannin a aalnrnniatorikns invuIZata 8 "nt, had preprinted. Walch, old edition, vol. XXI, 592. De Wette, vol. I, p. 103.

414 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 507-e 415

That is how I feel about you today. Farewell, my dear father. From our monastery in Erfurt, on the Sunday Vocem Jucunditatis May 9 1518.

Yours truly, Brother Martin Luther, Augustinian.

132 Luther's letter to Johann Staupitz, with which he sends his resolutions and asks him to forward them to Pope Leo X, to whom they are dedicated. May 30, 1518.

In order not to repeat what has already been said, we refer to the introductory words to the 127th document. In the Latin collections and the "Gesammtausgabe" of Luther's writings mentioned there, our letter is found immediately before the above-mentioned letter of Luther to Pope Leo X.; furthermore in Löscher, Ref.Acta, vol. II, p. 180; in Aurifaber, vol. I, p. 66; in De Wette vol. I, p. 115 and in the Erlangen "Briefwechsel," vol. I, p. 196. German in the Wittenberg edition (1569), vol. IX, p. 20; 1) in the Jena edition (1564), vol.I, M.54U; in the Altenburg, vol. I, p. 65; in the Leipzig, vol. X VII, p. 117 and in Walch. We have retranslated according to the Weimar, Vol. I, p. 525.

Newly translated from the Latin.

Brother Martin Luther, his student, wishes salvation to his venerable > and rightful father Johann Staupitz, Professor of the Holy Doctrine of > God, Vicar of the Augustinian Order, and gives himself to him.

I remember, venerable father, that in your exceedingly sweet and wholesome conversations, with which the Lord Jesus used to comfort me miraculously, this word "repentance" was sometimes mentioned, where we, bearing sorrow over the many consciences and tormentors, who teach a way of confessing (as it is called) with innumerable and indeed unbearable commandments, received you as if you were speaking from heaven: that true repentance is only that which begins from the love of righteousness and against God, and that this is rather the beginning of repentance, which is considered by those to be the end and the completion.

This word of yours stuck in me like the sharp arrow of a strong man, and after it I began to compare it with passages of Scripture that were written by

1. As with Documente 127, this evidence for the Wittenberg edition is given only in the Erlangen correspondence; that for the Jena is missing everywhere, even in the Weimar edition.

of repentance, and behold! an exceedingly sweet play. From all ropes the words entered into agreement with me, were favorable to this opinion and fell in with it, in such a way that, since before there was hardly a word in the whole of Scripture that would have been more bitter for me than the word "repentance" (although I also eagerly placed myself differently before God and sought to express a fabricated and forced love), for me now nothing is more sweet or pleasant than "repentance". For thus the commandments of God become sweet when we realize that they must be read not merely in books, but in the wounds of the sweetest Savior.

Later this was added, that through the effort and favor of very learned men, who teach us Greek and Hebrew in the most serviceable manner, I learned that this word in Greek is called μετάνοια, from μετά

and νουν, that is, from post and mentem, so that repentance or μετάνοια is a recovery (resipiscentia), and after the received damage and the recognized error a recognition of his evil, which can not possibly happen without a change of mind and love. All this corresponds to the theology of Paul quite actually, so that, at least in my opinion, almost nothing else can explain Paul more appropriately.

Yes, I came further, and saw that not merely from post and mentem, but also from trans and mentem could be derived (may this after all be forcible), so that μετάνοια meant a change of mind and spirit, that it seemed to indicate not merely the change of mind, but also the manner of the change, that is, the grace of God. For this change of mind, that is, true repentance, is very frequently mentioned in the Holy Scriptures. Scripture, as that old Passover (phase == passage) foreshadowed, fulfilled Christ, and long before that also Abraham pictured, since he was a Passover, that is, a Hebrew [xxxxxx,

1 Mos. 14, 13.] began to be called, because he had crossed over to Mesopotamia, as Burgensis teaches in a learned way. 2) Da-

2. Compare Luther's interpretation of Gen. 11:13. Walch, St. Louis ed. vol. I, 715, tz 106, where Luther renounces this view. - Burgensis was called, when he was

416 Luther's Attempts to Abandon Indulgences. Section 1, No. 132? W. xv.so9-sn. 417

The title of the Psalm Ps. 39. 62. 77 also agrees with this, where xxxxxx, that is, one who skips, a singer is introduced.

By holding on to this, I dared to think that those were in error who attached so much importance to the works of repentance that they left us hardly anything of repentance except some cold 'amends and the exceedingly burdensome confession, namely, misled by the Latin word poenitentiam agere, which means more a doing (actionem) than a change of meaning, and in no way satisfies the Greek μετανοέϊν.

While I was thus busily occupied with my thoughts, behold, the trumpets of the new indulgence suddenly began to sound around us, yes, to blare, and the war trumpets of pardons, by which, however, we were not inspired to a right zeal for war. In short, setting aside the doctrine of true repentance, they presumed to exalt-not repentance, not even its very lowest part, which is called satisfaction-but the remission of this very lowest part, so that it was never heard to be exalted so high. Yes, they taught ungodly and false and heretical things with such great prestige (sacrilege, I meant to say) that he who even grumbled against them was immediately condemned to death by fire as a heretic, and guilty of eternal damnation.

Since I could not counter the rage of these people, I decided to decisively make known my dissenting opinion and to cast doubt on their teachings, trusting in the judgment of all teachers and the whole church that it is even better to do enough than to remit satisfaction, that is, than to buy indulgences. And there is no one who has ever taught otherwise. Therefore I have disputed, that is, I have provoked everything that is high, middle class and lowly, to unhappiness over my head, as far as it is

He was a Jew, Solomon Levita, after he became a Christian, Paul of Burgos; became Bishop of Carthagena, Burgos, Chancellor of Castile and finally Patriarch of Aquileia, died Aug. 29, 1435, 85 years old, increased Nie. von Lyra's glosses on the Bible (Erlanger "Briefwechsel").

by these zealots for the money (ah! for the souls I should have said) can be done and directed. For so these quite lovely people, armed with quite coarse deceit, since they cannot deny what I have said, invent that the authority of the pope is violated by my disputations.

This is the reason, venerable father, that I now step into the public undesirably, while I have always loved my corner, and have more desire to watch the exceedingly beautiful play of the gifted people of our time than to be seen and mocked. But (as I see) even the bad vegetables 1) must be seen among the good ones, and the black must be placed among the white, namely for the sake of adornment 2) and beauty.

I therefore ask you to accept this little work of mine and, by whatever means, to send it to our good Abbot Leo the Tenth, so that it may serve me there as a kind of assistance against the actions of malicious people. Not as if I wanted to involve you in my danger, but this I will have done at my own peril. Christ will see whether what I have said is his or mine, without whose wink not even the pope can speak a word, nor even the king's heart in his own hand Proverbs 21:1. For I await him as the judge who pronounces from the Roman chair.

By the way, I have nothing to answer those threatening friends of mine but the words of Reuchlin: "He who is poor fears nothing, he can lose nothing. I have no goods, nor do I desire them; if I have had good reputation and honor, he who loses now loses without ceasing. Only one thing is left, my poor, weak body, tired by constant adversity; if they destroy it by force or trickery (GOtte to do a service with it), they will perhaps make me poorer by one or two hours of my life. I have had enough of my sweet Redeemer and Reconciler, my Lord.

1. EoroNornrn inwr olsra is a saying. 6oroNornm or ooroNorus is a bad vegetable that grows wild in the Peloponnese.
2. Erlanger: äeoores instead of: ätzcorls.

418 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 511-513. 419

I will sing to Jesus Christ all my life Ps. 104:33. But if someone does not want to sing with me, what is that to me? He may howl if he pleases, even for himself. He, the Lord Jesus, keep you forever, my dearest father. Wittenberg, on the day of the Holy Trinity May 30 1518.

C. Luther's journey to the General Convention of the Augustinians and the disputation held there. 1)

Luther's report to Joh. Lang that he had been advised against the trip to Heidelberg.

March 21, 1518.

See Appendix, No. 3, § 2.

134 Luther's letter to Spalatin, in which he reports on the journey to Heidelberg, as far as Coburg. April 15, 1518.

The original of this letter is in the Anhaltisches Gesammtarchiv in Zerbst. Printed by Aurifaber, vol. I, p. 58; in Löscher's Ref.-Acta, vol. II, p. 609; by De Wette, vol. I, p. 104 and (according to the original) in the Erlangen "Briefwechsel," vol. I, p. 183. According to the latter we have translated.

Newly translated from the Latin.

To his Georg Spalatin, priest of Christ and ducal librarian in > Wittenberg, his beloved in Christ. > > "To Wittenberg Magister Spalatin's Handen."

JEsus.

Hail! I believe, dear Spalatin, that you learned from our Pfeffinger 2) everything that we talked to each other, since I met him in the village of Judenbach 3). For among other things, it was a comfort to me that the opportunity presented itself to make the rich man poorer by several pennies. For you know how much it pleases me to make the rich man poorer by a few pennies.

1. Cf. Walch, St. Louis Edition, vol. XVIII, Introduction, p. 3 f.
2. "Degenhart Pfeffinger, a Bavarian nobleman from Alberskirch, Dr. jur. and councillor of the Electorate of Saxony, patron of Luther, died in 1519".
3. Judenbach, a village on the Thuringian Forest, in the Oberland of the Duchy of Saxony-Meiningen.

can be conveniently thnu to fork out a little, especially friends. Because intentionally he also paid for the breakfast for the two foreign companions, together for all of us ten pennies. For now, too, I will, if I can, work so that the Kastner (oeconomus) of our most illustrious prince, who is here in Coburg, 4) pays for us; if he does not want to, we nevertheless live at the expense of the prince.

Of course, I have not yet seen the man, nor do I know whether I will see him. Since we arrived very tired in the evening, we delivered the letters to him by messenger. But he left late for the castle and has not yet returned; I do not know what he will do, perhaps he is too busy to take care of us. Then the messenger Urban 5) himself knows very well that he has been ordered to go with us to Würzburg. Whether he comes or stays, we will, God willing, continue our journey tomorrow.

Everything else stands, thank God, except that I confess that I have sinned, that I have undertaken the journey as a pedestrian. But this sin, since the contrition is complete and the most full satisfaction has been laid upon me, does not need the forgiveness of indulgence. I get very tired, and there are no carts anywhere, and so I become superfluous, all too contrite, repent and do enough.

Until now I was unknown to everyone, except as much as I became known through Pfeffinger's presence. But even in Weißenfels a pastor unknown to me recognized me and entertained me well; he is a Wittenberg magister. I have no other things to write now, only that you pray to God for me, and the father, the venerable Jacobus, who is afflicted with podagra, 6)

4. According to Seidemann, De Wette, vol. VI, p. 644, the Kastner in Coburg was Paul Bader; according to Schlegel, vita I-ÄNK6ri, x>. 4, Conrad Rode.
5. Seidemann-De Wette, vol. VI, 599, note 2, says: "I think Urban is Mühlmann."

61 The Franciscan Jacob Vogt, confessor to the Elector.

420 Luther's attempts to abolish indulgences. Section 1, no. 134 ff. W. xv. si3-sis. 421

greet you from me. Farewell. From Coburg, Thursday after Quasimodogeniti] 1) April 15, at the fifth hour in the evening, 1518. Brother Martin Eleutherius.

Luther's letter to Spalatin from Würzburg, similar in content to the previous one.

April 19, 1518.

The original is in the Anhaltisches Gesammtarchiv at Zerbst. Printed by Aurifaber, vol. I, p. 59; by Löscher, Ref.-Acta, vol. II, 610; by De Wette, vol. I, p. 105 and in the Erlangen "Briefwechsel", vol. I, p. 185. In Löscher and Walch, as in the previous letter, the 20th of April is given by incorrect resolution of the day of the week. We have translated according to the Erlanger, which brings the original.

Newly translated from the Latin.

His Georg Spalatin, the priest of Christ in Wittenberg.

JEsus.

Heils We finally arrived in Würzburg, my dear Spalatin, just on Sunday Misericordias (Domini), and that same evening we handed over the letter of our most illustrious prince. We did not find Sigismund von Thüngen 2) because he was absent and it was said that he would not return before two or three days.

The venerable bishop 3) himself called me to him after he had received the letter. And since he spoke with me face to face, he also wanted to give me a messenger at his expense on the way to Heidelberg. But since I had found several of my order here, especially the Prior of Erfurt, our Johann Lang, I thanked the extremely kind Für-

1. Walch: "Freytags"; Löscher has also interpreted and resolved leriu qninta just as incorrectly: "6. 16.

• The addition of the missing in the original: post HrmsirnoäoZeniti in the editions is correct, as can be seen from the following letter.

2. Sigismund von Thüngen zu Burgheim und Bucholt, Würzburg councilor, courtier and bailiff at Carlsburg, died in 1522 (Erl. Briefw.).
3. Lorenz von Bibra (1495 to February 6, 1519) wrote to the Elector in his own hand shortly before his end (866lr6nc1ort, üist. 4>rM., lik. I, p. 29, [äck. II.): "Your love does not want to let the pious man, Doctor Martinus, move away, because injustice would be done to him." See the next two docs. '

steu, since I did not consider it necessary that a messenger be hired for my sake. For I want to go with them, since I am quite tired from walking. I have only asked that he provide me with written testimonies that would serve me (as it is called) as a free escort. I have received them at this very hour and will leave by carriage, after I have left the letter to Sigismund voll Thüngen with the chaplain of the reverend lord.

If our messenger Urban were given a little more, it would seem all right to me. For he has been forced to go slower on the way for our sake. I would do this to our Hirschfeld 4) if I were present, for this deserves the loyalty and righteousness of this man, and you too be an intercessor for him. I am poor and must be; I have given him too little. The Franks hope for a good wine year, for that is what they are counting on, because this May is looking good. Farewell. From our monastery at Würzburg on Monday after Misericordias Domini April 19 1518.

Brother Martin Luther, Augustinian.

Spalatin's report of the godly bishop of Würzburg, Laurentius von Bibra.

From Spalatin's description of the life of Prince Frederick, printed in Tentzel, Hist. Bericht, Vol. I, p. 323. Cf. Seckendorf, nist. 4>utü., lik. I, p. 29.

In this 1519th year, in the month of February, Bishop Lorenz of Wuerzburg, of the family of one of Bibra, an honest, pious, wise man, died, who recently wrote with his own hand to this Elector, Duke Frederick of Saxony, about D. Martin Luther: "Your love should not let the pious man, D. Martinus, move away, because he would be 5) wronged. Which of the bishop's words pleased this Elector of Saxony so much that he sent it to me, Spalatino, rewritten with his own hand, to the Lochau, and also still asked me for this word, a few weeks before their departure from this Jam-

4. Bernhard von Hirschfeld zu Otterwisch, born 1490, died 1551.
5. In Seckendorf and Tentzel: "geschehe", which in the Erlanger Briefwechsel, Vol. I, p. 186, Note 2, is incorrectly resolved by "geschieht".

422 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 5is-si8. 423

merthal, by Joachim Sack 1). This bishop of Wuerzburg was such an intelligent, wise and honest man that in one year he became the councilor of the Archbishop of Cologne, the Count Palatine, Elector of the Rhine, and also of the Roman Emperor Maximilian, and at the same time bishop of Wuerzburg. If this Bishop Lorenz von Bibra had lived longer, people who knew him well believe that he would have accepted the Holy Gospel. For he had been very angry with the Romans and did not want to accept their fictitious golden jubilee and indulgences, the longer the less. I have also heard noblemen from Franconia say that if a subject had come and asked him for favors to transfer some goods; if he had heard that he wanted to give a son or daughter to a monastery, he would have said: "Dear, give your daughter a husband, do not give her to a monastery; if you have money for it, I will lend you. He had been so very bad about monasticism, monasticism and nunnery.

137 Another message from this bishop.

From Tentzel, Hist. report, Vol. I, p. 125.

In a written chronicle of Würzburg, this bishop is numbered as the sixty-first, and it is reported that he was elected on May 12, 1495, and consecrated on October 11. In 1518, he attended the long Imperial Diet in Augsburg and helped to speak about the resistance of the Turks and the discord of faith; he was held in great esteem by the emperor and all princes of the empire, all the estates of the empire had a sensation at the Imperial Diet on his advice, and he finally died in 1519 on February 6.

138 Luther's report to Spalatin, from Wittenberg, about his honorable reception in Heidelberg by Count Palatine Wolfgang. May 18, 1518.

See Appendix, No. 7, § 2.

Luther's further report to Spalatin on the disputation in Heidelberg. May 18, 1518.

See Appendix, No. 7, § 3.

1. A Silesian nobleman, at that time among the Junkers (spüsbos) of the Churfürst (Seckendorf).

140 Alting's report that Bucer, Brenz, Billicanus and Schnepf came to the knowledge of the truth through the disputation in Heidelberg.

From ^ItirlAÜ kist. 6661. kalatinas reprinted in the wouinisutis pistutis st üttsrariig published in 1701, pars I, x. 142. also in Seckendorf, Hist. imtü., 115.1, x. 29.

Translated into German.

Among the audience were Martin Bucer, Joh. Brenz, Erhard Schnepf, Theobald Billicanus, along with other great theologians, who were very surprised at Luther's astuteness, heartiness, and modesty in the disputation, but after the disputation they went to his house and inquired further about one and other points that they had not sufficiently understood and grasped. In particular, Martin Bucer, who was now no longer a student but a preacher for Frederick of the Palatinate in Heidelberg on the recommendation of Franz von Sickingen, believed that he was entitled to this before others. And as he copied most of Luther's writings according to his skill, he talked to him orally in more detail and asked him about various things, to which Luther answered him clearly and adequately.

The letter of Count Palatine Wolfgang to the Elector of Saxony, which he gave to Luther on his departure from Heidelberg.

May 1, 1518.

From Tentzel's Histor. Bericht, Vol. I, p. 330, who "diligently gathered and copied it from the torn original", printed in Löscher's Ref.-Acta, Vol. II, p.60.

Our friendly service and what we are able to do, all the time before, Highborn Prince, friendly dear Lord and cousin, E. L. Briue, therein was written by the same, that we Doctori Martins Luder Augustiner-Orden Leser Inn E. L. Vniuersitet zu Wittenberg. L. Vniuersitet zu Wittenberg, so er vnns Inn synen Sachn zu einigen Notturfft ersuchen" würde, Im nach vnnseren Vermögen zu behülfflich seyn, haben wir empfangenn vnd mit Vliß gelesennt, vnnd geben darauf E. L. that we, as one and the same transferee, wanted to be helpful to the above-mentioned doctor after all his efforts, on account of E. L. with all his means, if he alone had indicated and requested to do something that was within our means,

424Von d. Gegenanstalten d. röm. Section 2, no. 141 ff. W. xv, 518-S20. 425

However, he did not reveal anything to us in which he needed our help, which E. L. himself probably denied. He has also been so skilful with his arguments that he has not made a small praise of E. L. University, it has also been said to him by many learned people that we do not want to behave E. L. as a sun friendly maynation, but to serve the same, also to give fruit, love and goodness to him.

witnesses we are to do allzytt gevliffenn unnd genaigt 2c. Datum Heydelberg vff Philippi unnd Jacobi 4. Mai uo, 2c. In the eighteenth.

Wolffgang von GOttes Gnaden Pfaltzgrave Bei Rheynn vnnd Hertzog Inn > Beyern 2c.

Luther's report to Spalatin on his return journey from Heidelberg. May 18, 1518.

See Appendix, No. 7, § 1.

The second section of the second chapter.

From the counter institutions of the Roman court.

Pope Leo orders the new general of the Augustinians, Gabriel Venetus, to dissuade Luthern from his nobility.

143 Pope Leo's letter of January 23, 1518, in which he offers Gabriel Venetus the office of General of the Augustinians.

This and the following document is taken from the Papal Secretary, Petrus Bembus, Writings, lib. XVI, no. 17 and 18, x. 376.

Translated into German.

To Gabriel Venetus, Promagister of the Order of Augustinian Hermits.

After last summer we received Egidius of Viterbo, from the Order of the Augustinian Hermits, whose teacher I have been for some years, into the Order and into the College of my brothers, the most reverend Cardinals of Rome, we have been thinking in particular during these whole months, who would be most capable of holding Egidius' position as Promagister of this Society until the time appointed by the laws to proceed to the election would come, at which time the whole Order itself and the Society could ordinarily single him out and elect him as Head. For, indeed, this great and extensive Order itself, which is divided into eight and twenty provinces, has 1393 buildings and very many excellent colleges, could justifiably demand of us that we see to it that from the great number of the

I was driven by the love and affection with which I have always been attached to this order, as well as by my old kinship and connection with this order, to spare no effort and labor in searching for a man to accomplish what I wanted and ardently desired: namely, that I would bring to this position and make a promagister a man who surpasses all others in honesty, godliness, prudence and erudition. Since you alone, according to the testimony of Egidius himself and of many understanding men, are considered capable of this office because of the many conversations you have had, I hereby also appoint you in Egidius' place as Promagister of the Augustinian Order until the time of the election, and grant you all the liberties, privileges, dignities, income, remuneration, and advantages that you are to enjoy before the other magistrates. And since you will easily see from this how highly I think of you, you will see according to your prudence that you may not only maintain but also increase the confidence that everyone has in you, based on my good opinion of you, through your justice, integrity and diligence. And because I have been told by many, which I was very pleased to hear, since it is a proof of your honesty, sincerity and your good, quiet, gentle and peace-loving disposition, that you never asked for the higher positions, dignities and services in your order, but rather, after the once with glory and honor administered and given to you without your pleading, that you have not asked for a higher position.

426 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 520-523. 427

If you have refused all other prefectures, renounced all honorary offices, and have much rather been devoted to the beautiful sciences and to the holy divine teachings in silence and tranquility, than have been popular in public offices, and therefore it could easily happen that you would also refuse this honorary rank, which is the highest among all of you, then it shall not be withheld from you that you are not allowed to refuse this office. Accordingly, be cheerful and confident, and prepare yourself to assume the care for the preservation and government of your Order, which has spread so far and almost into all parts of the world, and to take up the office, which I hereby command you of my own free will, joyfully and to administer it magnanimously. Given January 23, 1518, in the fifth year. From Rome.

144 Pope Leo's letter of Feb. 3, 1518, when Gabriel refuses to accept the office offered to him, in which he commands him that, by virtue of his owed obedience, he should take up this office without further delay, and seek to quiet Luthern as quickly as possible, both by letters and by learned and pious negotiators.

Translated into German.

To Gabriel Venetus, Promagister of the Order of Augustinian Hermits.

Your letter, so emphatically as wisely arranged, in which you thank me for the office voluntarily offered to you by me, and reject the same under certain stated reasons why you could not accept it, encloses a request that you be spared with it, partly because of your nature, which would be more accustomed to rest than to public activities, partly because of your all too weak mind and dexterity, which is why you detest high and important things, partly because of your weak physical constitution, has been very pleasant to me, because I can therefore take the opportunity to tell you my opinion frankly. For I am very pleased that you are not puffed up by any desire to rule over others, which is otherwise found in the vast majority of people; and that you, in humble contemplation of your powers and your ability, consider this to be quite small, stems from your, where

not perfectly virtuous nature, but from your immense honesty and your not insignificant intellect. As for your qualities, although I have heard them praised and extolled by everyone, I am also very pleased that I have been convinced of them myself from your letter. For the fact that you state in it that you have a weak body and often fall ill does not bother me at all, because you are all the stronger in mind. For I hope that the Lord will give you strength and power so that you can bear his burden, which he has placed on your shoulders through me, with courage and to great benefit. Therefore, this careful apology of yours has done so much for me that I love you even more and think much more highly of you than I did before. However, it did not bring me to the point that I should give you leave of absence. Rather, I can assure you that this has strengthened my judgment of you, increased my affection for you, and refreshed me, so that, since no one has ever been heard of before (but I am speaking of your own brethren) who would have refused this generalship, and most of them, on the other hand, were eagerly striving for it, I would all the more like to see you placed above your order. For I am not at all concerned that you should let yourself be led astray either by avarice, because you have made nothing of the whole matter, or by love or hatred of others, since you have not looked to yourself, in conferring certain honorary positions and offices, or that you should proceed unjustly in the administration of justice and in punishment, since you demand nothing to be done, strive for nothing, want nothing: since it is almost impossible that he who knows how to govern himself rightly should not also do justice to others. Such a man must be given a regiment; such a man must be set above others. Therefore I command you under the law that deals with the resigned office of governor that you take up this office immediately and do not hope that your excuses will be accepted. And that I charge you immediately with something so that the most noble and important part of your office may now be occupied: I want and wish that you may take the trouble to dissuade Martin Luthern, a monk of your order, of whom you will know that he is starting all kinds of unrest in Germany, from lecturing new teachings to our people, which they are to accept, if possible, according to the authority which the prefecture grants you, from his intention, both by letters as well as by

428 Of d*. Counter-Institutions of the Roman Court. 2nd section, no. 144 f. W. xv, 523-525. 429

by learned and righteous negotiators, of whom many will be found everywhere, who will endeavor to calm and appease the man. If you do this soon, it will hopefully not be difficult to dampen the fire that has just arisen. For anything that is still small and has only raised its head a little will not withstand a great and violent attack. But if you linger and lose heart, I worry that we can no longer provide the means to extinguish the fire, even if we want to. For the evil is gaining the upper hand from day to day, becoming stronger and more powerful, so that nothing seems to be so dangerous as delay. I consider it unnecessary to order you to do everything piecemeal in this matter. Your virtue, your conscience, your righteous nature, your peculiar erudition will already teach and remind you what you have to do and how you have to attack the matter. In general, I recommend to you only this, that you use all your mind and thoughts, diligence, effort and work, so that we reach our goal. This is rightly demanded of you, partly because you now have to command him, partly because you surpass others in intellect and erudition, partly because the common being you serve cares so much about it, partly also because I especially demand it, who love you so much and put so much emphasis on you that you secretly have to thank me for everything. Given February 3, 1518, in the fifth year. From Rome.

The papal confirmation of the new General Gabriel, who was unanimously elected in Venice on June 5, 1519, when deputies of the Augustinian monasteries from all countries had gathered there.

From the writings of Petrus Bembus, lid. XVI, no. 22, p. M2.

Translated into German.

To Gabriel Venetus, General Emeritus of the Augustinian Order.

I waited with longing to see how your election would have gone. For a day passed before I received your letter, in which you reported and mentioned many pleasant things, among which one always pleased me more than the other: first, that Cardinal Egidius had returned from the Spanish legation and had landed at Venice at a time when the sea was completely calm, and that the entire Senate had caught up with him and taken him to a splendid house with great solitude.

I have accompanied. But I am not surprised about that. For this city is very hospitable to distinguished men, and it has always held him in great honor. But I am surprised that he came from such a remote area at that time to attend the election. Oh, how did not this arrival happen at such a convenient time! You thought that there would have been more than 1100 of your brethren to cast their votes, and that you would have received a considerable amount of money for the maintenance of these people from the common treasury. All this is pleasant to me. For it seldom happens, and we never remember, that the Augustinians gathered somewhere in such numbers and stayed together for so many days in a row, nor that they ever spent so much money together. But that you were appointed and declared General of the Order by all their votes in such a way that not even a single electoral vote was against you, I consider that almost a miracle, and not only I, but also those who were with me when I read your letter, especially Cardinal Ruffus, who thinks very highly of you, and could not refrain from bursting into these words: something like that would not have happened at that time. Therefore, I congratulate you, not only that this office has fallen to you, who have always made nothing of it, but rather that the same has been done to you in such an excellent way and with such general applause from your Order that no one among the large number of men could be found who would not have considered you worthy and skilled for this office. But as far as I am concerned, I am also pleased that my judgment of you has been approved by the entire Order, and that it has turned out in such a way that everyone seems to have had the same good opinion of you in which you stood with me. Since this is the case, you must make every effort to ensure that all your brothers recognize and are convinced that you have proved yourself in the administration of the Generalate just as they thought you were before it was handed over to you. This so strange and wonderful agreement of your brethren and my glorious testimony given to you is what has imposed on you the great burden, which will not do you honor if you act rightly, but rather disgrace if you administer it badly. For a man who is considered honest and righteous is not admired and praised at all if he has done something good and praiseworthy; most people demand this.

430 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 525-527. 431

But if he is carried away by malice or injustice, they do not consider both those on whom he undertakes to act unjustly, but rather themselves to be deceived. But I am by no means writing this because I am concerned that you will not satisfy people's desires, hopes and wishes, but only to incite you to satisfy them completely. By the way, since the Augustinian Order asks me to confirm what it itself ordered and decreed when you were appointed to this office, I have also done so and have added my own words to this letter. Farewell, fear God, hold above justice.

Since Gabriel Venetus, Promagister of the Order of Augustinian Hermits, has called an assembly of his brethren in Venice, and 1100 such brethren from all regions have gathered for this assembly, but Gabriel, for the sake of his virtue and piety, was unanimously elected General of the Order on the day of the election by the named 1100 men, I, Pope Leo the Tenth, recognize this election as valid, consider it approved, approve it and am satisfied that he takes up this office. Given June 5, 1519, in the seventh year (of our papal dignity). From Rome.

B. How one wanted to make the trial of the Lutherans in a nutshell.

Luther is cited before the spiritual court in Rome.

Luther's own report of the papal citation issued to him to appear in Rome within sixty days. Beginning of November 1518.

See Luther's gloss on the Breve of Pope Leo X to Cardinal Cajetan, Document No. 177.

Luther's letter to Spalatin at Augsburg, in which he asks him, after receiving a citation, to have his cause investigated by the Elector in Germany.

August 8, 1518.

The original of this letter is in the Anhaltisches Gesammtarchiv in Zerbst. Printed by Aurifaber, vol. I, p. 53; by Löscher, Ref.-Acta, vol. II, p. 620; by De Wette, vol. I, p. 131 and (according to the original) in Erlanger Briefwechsel, vol. I, p. 213. We have translated from the latter.

Newly translated from the Latin.

To the highly learned and at the same time very best friend, his Georg > Spalatin, now at Augsburg, who is to be loved sincerely in Christ.

JEsus.

Hail! I am now in the greatest need of your help, dear Spalatin; indeed, the honor of almost our entire university needs it with me. But it is this, that you stop at our most noble prince and D. Pfeffinger, that our prince and the imperial majesty affect this to me at your pope, that my matter is referred or transferred to German lands, as I have written to our prince. 1) For thus by dragging the matter to Rome you see how treacherous and malicious those preachers, my murderers, are out to destroy me. I would have written to Herr Pfeffinger because of this very matter, that he would effect this favor for me with the imperial majesty and the prince through his and his friends' service, but this must be done hurriedly. They have set me a short time, as you can see in this bog (Lerna) 2) of the citation. You will read them at the same time with their many-headed monsters (hydris) and abominations. Therefore you will see to it, you love me and hate godless beings, that you soon obtain advice and help from the prince. When you have obtained this, you will report it to me, or rather to the venerable father, our vicar Johann Staupitz, who is perhaps already with you in Augsburg or will be soon. For he is staying in Salzburg and has promised the Nurembergers to come there for the Feast of the Ascension 3). Finally, I ask you not to be anxious or distressed for my sake: "The Lord makes an end of temptation" 1 Cor. 10:13.

Now I answer to Silvester's dialogue, 4) which is quite forest (syIvestro) and completely uncouth. You will soon have the whole, as well as it will be finished. Just the-

1. This letter seems to be no longer available.
2. I,6rna literally of very many evils that have been brought together and piled up at once against one (Erl. Briefw.).
3. This is to be understood from Assumption Day (August 15).
4. Walch, St. Louis Edition, vol. XVIII, 310. Luther's response to this ibid. col. 344.

432Von d. Gegenanstalten d. röm. Section 2, No. 147 f. W. xv, 527-530. 433

This extremely lovely person is both my adversary and my judge, as you will see in the citation. Farewell. Since I am burdened with many writings, I cannot write more extensively. Wittenberg on the day of St. Cyriac August 8 1518. Brother Martinus Eleutherius, Augustinian.

Luther's letter to Spalatin, in which he testifies to his courage and asks the Elector to ensure that he is denied a letter of safe conduct. August 21, 1518.

The original of this letter is in the Anhaltisches Gesammtarchiv in Zerbst. Printed in Aurifaber, vol. I, p. 76; in Löscher, Ref.-Acta, vol. II, p. 621; in De Wette, vol. I, p. 132 and in Erlanger Briefwechsel, vol. I, p. 218 after the original. Löscher and Walch have the wrong date: August 15. We have translated according to the Erlangen edition.

Newly translated from the Latin.

To his Georg Spalatin, priest of Christ, now at Augsburg, librarian to > Duke Frederick of Saxony, his learned friend.

JEsus.

Hail! The messenger I sent to the most illustrious Prince Frederick has not yet returned, so I am still waiting to see what the Lord will do through you in my cause. I have heard, however, that the most reverend Cardinal Cajetan has mainly been instructed by the pope to make the hearts of the emperor and the princes hostile to me with all zeal. So much does even the conscience of so great popes fear, nay, so great and so intolerable is the power of truth over the works done in darkness."

But I, you should know, my dear Spalatin, fear nothing in all these things. Even if their flattery or power succeeds in making me hateful to everyone, I still have the position of my heart and the awareness that I recognize and confess that I have everything I have and everything they dispute from God, to whom I also gladly and willingly offer and present it: if he takes it, let it be taken; if he receives it, let it be received; and his name be hallowed and praised forever. Amen.

I do not yet see quite how I could escape the church punishments intended for me if the prince does not come to my aid. Again, I would rather lie in punishment forever than have the prince come under any evil suspicion for my sake. Believe, therefore, that as I offered myself before, so I offer myself now, and say this to whom you will or to whom it seems good to you. I will never be a heretic. I can err in disputing, but I do not want to assert anything firmly, nor do I want to be caught by people's opinions.

It seemed good to our friends, both the learned and those who are well advised, that I asked our Prince Frederick for a safe conduct (as it is called) through his dominions. If he should refuse me this, as I know he will refuse me, then I would have a quite just objection and excuse not to appear in Rome (for that is how they talk). Therefore, if you would also, in my name, send a written notice to the most illustrious prince, in which he would deny me the letter of safe conduct, and leave it to me at my own risk if I wanted to go, you would do me a great favor. But here action is needed soon. The days are hurrying by, and the appointed day is approaching, and the land separates us too far, and business hinders us.

I am sending the explanations of my theses, 1) but printed incorrectly; so my temporary absence has harmed 2). Against the dialogue of Silvester, yes, at the same time as the dialogue itself, 3) my answer is printed in Leipzig, which I will also send to you shortly. I am very sorry that my name and my cause have risen so high and grown so much, that it has caused trouble even for such great princes, and that such a great clarity of such great lights 4) is about me, who am a very small person. I thought that I would be too contemptible, especially as a disputator, than to

1. Walch, St. Louis Edition, vol. XVIII, 100. The printer of the resolutiones was Johann Grünenberg at Wittenberg.
2. in Heidelberg.
3. by Melchior Lotther. Cf. St. Louis edition, vol. XVIII, 344.
4. It seems to us that this is to be referred to New Year's Eve.

434 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 530-532. 435

My peers, let alone mediocre people should move. Fare well in the Lord forever. Wittenberg, on Saturday in the Octave of the Assumption of St. Mary [August 21, 1518.

Brother Martin Eleutherius, Augustinian.

But they our friends also advise that care be taken that the date of the writing (as it is called) be anticipated, so that it be dated as written before the evening of Bartholomew August 23. And they say that this is not a lie, because it is certain and known that the Prince's heart and mind have always been such that he wanted to deny the permit.

149 Another testimony to his confident courage in a letter to Staupitz, the

Sept. 1, 1518.

See Appendix, No. 8, ß 1.

2. Luther is granted the right to travel to Rome through the mediation of Lhursach and the concession of the University of Wittenberg.

Luther's report to Lang that the Elector, out of special favor and affection for thorough theology, had taken him and D. Carlstadten into his protection without being asked, and would by no means suffer the indulgence merchants to drag him to Rome. March 21, 1518.

See Appendix, No. 3, § 2.

151: The University of Wittenberg's letter of concession to Pope Leo X concerning Luther's citation to Rome. Sept. 25, 1518.

This document is found in Latin in D. Ooäkr. 8vsvus Veaüswia ^Vittzksr]nZis, Oot. 8, 3K; in the Wittenberg Collection (1550), torn. I, tot. 206k; in the Jena (1579), tona. I, tot. 183k; in the Erlanger, opp. var. ar^., tom. II, p. 363 and in Löscher's Ref.-Acta, vol., II, p. 384. German in the Wittenberger (1569), vol. IX, p. 34k; in the Jenaer (1564), vol. I, p. 106k; in the Altenburger, vol. I, p. 119; in the Leipziger, vol. XVII, p. 171 and in Walch.

1. Most Holy Father, let not H. H. gentleness and right episcopal goodness consider it a sacrilege or impudent audacity that we dare to come before H. Holiness with this writing of ours. Fear of God and the truth

We hope that, instead of our stupidity, H.H.'s most gentle love and favor shown to everyone will sufficiently reconcile and satisfy us.

One, Brother Martinus Luther, professor of the liberal arts 1) and holy scripture, a faithful, pleasant member (as it is called) of our university, has humbly asked us and, trusting in our intercession that it should be beneficial to him, requested a writing to H. H. in which we should give him a testimony to his teaching and conduct, both of which, as he complains (and is publicly in the day), are accused and condemned by some, unfairly.

In addition, he is also currently being cited by force and authority of H.H. through commissaries, with serious orders that he should personally appear in Rome, because he has publicly disputed several sayings about indulgences in the school here. However, because he cannot do what he should and would like to do, due to his weakness and dangerous journey, it is difficult, even impossible, for him to obey such orders. Therefore, we are moved by his need and request to have compassion on him, so that we do not want to deny him our testimony, which he believes is necessary.

4 We therefore ask, most holy father, in all humility and submission, as willing obedient sons of H.H., that you consider this man to be such, whose mind and thoughts have never been tainted with some stain of untruthful, false doctrine, contrary to the Roman Church's opinion, only that he, according to custom and right, like other doctors of theology, has set some matters to debate more freely (but nothing finally decided, much less defended), than some of his opponents could have suffered.

(5) For we ourselves have never wanted to be considered as those who would stubbornly hold something against the common Christian doctrine, but are willing and ready to be obedient in all things to Your Holiness and the Holy Church's opinion and will. We are willing and ready to be obedient in all things to His Holiness and the Holy Church's opinion and will "in Christ Jesus our Lord and God, who will also graciously grant us His Holiness to be asked of us, and through His divine grace may He appear here and there to be followed with eternal glory, amen.

Given at Wittenberg, September 25, Anno 1518.

E. Holiness devout, subservient sons, Rector, Magistri and Doctoren of > the University of Wittenberg.

1. artium is missing in Löscher.

436 Von d. Gegenanstalten d. röm. 2nd section, no. 152 f. W. xv,532-534. 437

152 Letter sent by the University of Wittenberg to Carl von Miltitz, the Pope's chamberlain, concerning this very matter. Sept. 25, 1518.

This letter is found in Latin in the Wittenberg Collection (1550), toru. I, tot. 206; in the Jena (1579), tom. I, lot. 183; in Löscher, Ref.-Acta, vol. II, p. 385; and in the Erlanger, opp. var. ar^., tom. II, p. 361. German in the Wittenberg (1569), vol. IX, p. 34; in the Jena (1564), vol. I, p. 1055; in the Altenburg, vol. I. p. 118; in the Leipzig, vol. XVII, p. 172 uud Lei Walch.

To the worthy and noble Lord, Mr. Carl von Miltitz, secret chamberlain > and apostolic nuncio, our most revered patron.

1. We have heard, not without great sadness and distress, dear and venerable sir, that the venerable father, Martin Luther, Augustinian, Master of the Holy Scriptures and the liberal arts, the most honest and noble member of our university, has fallen into such great disfavor of the holy apostolic see, that he, after being cited and demanded to Rome, with manifold appeals of his faith, godliness and office, which are befitting a Christian man, has not yet been able to obtain that his case be ordered to impartial, unsuspicious judges in Germany, be heard in a safe place and be laid down.
2. For we are attached to the common Christian religion, to the holy apostolic see and the holy Roman church, and are so opposed to them that, if we knew for certain that Doctor Martinus had fallen into such ugly, abominable and godless errors, we wanted to be the very first not only to hand him over to the laws, but also not to suffer him further, separated from us, among us, let alone that 'we would want to be sympathetic and favorable to him, if he had departed from the truth of the Gospel and was in error.

Because we have seen and experienced his skill, diverse knowledge and high intellect in all kinds of arts, adorned with irreproachable morals and Christian conduct for many years, which is known not only to us here, but also in many countries where Christian faith prevails, we think it is our duty to intercede for the pious, God-fearing father, who also well deserves it for us.

4 For if he were not such a one as we testify of him, neither our Christian and most noble prince and lord, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, nor our Christian and most noble prince and lord of the Holy Roman Empire, would have him.

Our university founder, patron and favorable father, until this day in his lands,' also we in our assembly, have not suffered.

For this reason we ask you, venerable Lord, most earnestly and most diligently, to command this godly and highly learned man to the most holy of our Lord, Pope Leo X, so that he may obtain what he has offered to do for his defense. Because we know that you are dear, pleasant and valuable to the supreme bishop, we do not doubt that we will obtain what we ask for all the more easily through your support and help, the more gentle and kind the supreme bishop is, educated from childhood by the most excellent and learned men in the best arts.

For this reason, show this friendship to your dear fatherland, so that it may be known that one German does not abandon another, especially because it has such an opportunity for the sake of the pious father Doctor Martin's accident that we do not doubt that if papal sanctity had thoroughly recognized his innocence, godliness and skill, he would find favor with it, and his cause would become good. For we know that D. Martinus will do everything that a Christian theologian is entitled to do, and will not do anything that an impartial judge would reproach him with, as if he had sought unnecessary confusion and bickering.

(7) If you, venerable Lord, will please us in this, we will surrender to you completely and praise your praise without ceasing. Your Honor is well pleased. Given at Wittenberg, September 25, 1518.

Rector, Magistri and Doctoren of the University of Wittenberg.

C. About the further efforts of the papal court against Luther.

153 Emperor Maximilian I. Letter to Pope Leo X concerning Luther's cause. Aug. 5, 1518.

This letter is found in Latin in the Wittenberg edition (1550), loiu. I, lol. 203; in the Jena edition (1579), lom. I, col. 1795; in Löscher's Ref.-Acta, vol. II, p. 317 and in the Erlanger, opp. vur. urZ., tom. II, p. 349. German in the Wittenberger (1569", vol. IX, p. 26; in the Jenaer (1564), vol. I, p. 99; in the Altenburger, vol. I, p. 113; in the Leipziger, vol. XVII, p. 169 and in Walch.

I. Most Holy Father, Most Reverend Sir! A few days ago we heard that a brother of the Augustinian Order, Martinus Luther ge-

438 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 534-537. 439

The brother, who is called the "brother of the church," has spread some conclusions concerning the trade of indulgences, according to the custom of the high schools to discuss it and to converse with others, has also taught much in his sermons about the same trade, and further about the virtue and power of the apostolic ban, among which the several parts are considered harmful and heretical; and that the same trade is now recorded and contested by Silvester Prierias, your sacred palace magister. This deal is all the more displeasing to us, because the said brother, as stubbornly as we are told, intends to insist on his doctrine, and has also received many patrons and defenders of his errors, among whom are also great men and people of great renown.

Because such suspicious conclusions and dangerous doctrines can be recognized and discussed by no one better, more correctly, and more truthfully than by your holiness, which alone, as it is able to do, so it is also responsible to silence and curb the founders and beginners of loose, useless, and foolish questions, sophistical causes, and quarrels over words. More harmful people than these have never existed for the Christian religion, since they alone have in mind that what they have learned should be valid and respected above all others, not 1) what at this time the unanimous opinion of scholars, and of those who have blessedly fallen asleep in Christ, considers pure and thorough doctrine to be right and approved.

There is a very old decree of the papal law on how to appoint teachers, in which nothing is ever decided about sophistry; only that in the decrees it is put in doubt whether it is right to learn it or not, and its study is disapproved by many high learned people.

(4) Therefore, because one despises what is commanded and commanded by papal authority, and accepts only that which is uncertain, even that which is rejected and condemned as unfit, it must certainly follow that such masters sometimes grossly err, deal in dreams, and are blind. We have to thank them that for such a long time righteous teachers, accepted and approved by the church, have not only remained unread, but most of them have also been falsified and mutilated.

5 We are silent that through these masters many more heresies have grown up and arisen than have ever been condemned. Want also swiss

1. This "not", which is missing in the Latin editions, was added by the old translator; as we think, rightly.

I am not aware of the evil rumors and annoyances that have been spread throughout the world by Reuchlin, and now by this most dangerous conflict about indulgences and apostolic authority by these harmful teachers; where your Holiness and the most reverend Fathers' (the Cardinals') authority do not put an end to them, they will soon not only seduce the common simple man, but also attract the favor and chance of great lords and princes, to the ruin of both of them.

6. Then it will follow, if one stands by longer with slumbering eyes, leaving free space and room, that all the world (after which they also strive with the highest diligence) must have before their eyes, instead of the best and holiest teachings, their foolheiding 2).

(7) Out of special deference to the Apostolic See, we wish to make this known to Your Holiness, so that Christian truth will not be falsified by such foolish, impudent disputations and cunning, seductive arguments, which would offend many. For what Your Holiness will conclude in this matter, for the praise and glory of God Almighty and the salvation of the believers in Christ, we want to keep seriously, and see to it that it is kept by everyone in our kingdom.

Given in our imperial city of Augsburg, on the 5th day of August, Anno 1518, in the 33rd year of the Roman Empire, and in the 29th year of the Hungarian Empire.

154 Luther's indication of the cause that had forced him to publish his Resolutiones in three letters to Spalatin of Feb. 15, 1518, Sept. 2, 1518, and Nov. 11, 1517.

1. Because the stupid people did not cease to accuse him of being a heretic in all sermons, yes, not only to declare the Wittenberg University infamous and heretical because of him, but even to accuse the Elector and to make him hated by all the world, as if the whole being came from him, since he had induced Luther to do this out of envy against the Archbishop of Magdeburg. He (Luther) finds this very difficult to hear, and therefore asks Spalatin's council whether it should be brought to the attention of the Elector, and he can well suffer that the Elector offers him a disputation or court, wherever or however it may be, only that he be safely escorted and that the innocent Elector not be involved in it; At the same time, he reports how it causes him much struggle to keep himself in check in such a way that he does not sin against Christ and forgive the truth by remaining silent. 2) In the meantime, Spalatinus should only tell everyone, one should only have to do the matter with him (Luther) alone, he wants to give a speech and an answer about it, and be
2. Wittenberger: usrüus instead of: sriaeniass.

440 Of the Counter-Institutions of the Roman Court. 2nd section, no. 154 ff. W. xv, 537-539. 441

ready to argue with anyone about it; but the innocent Elector should be left alone and not be involved at all. 3) For this reason, he did not allow his positiones to come to court until they had been published in print in everyone's hands, so that one could swear that the Elector did not know anything about it, whom one suspected because of the Archbishop of Magdeburg.

See Appendix, No. 4, §§ 5.6. No. 9, §§1.2. No. 11, § 2.

155 Prince Frederick of Saxony's very wise answer to Cardinal Raphael's letter concerning Luther's cause, with the title St. Georgii ad velum aureum. Lochau, July 10, 1520.

This letter is found in Latin in the Wittenberg edition (1550), torn. I, toi, 227 b; in the Jena (1579) torn. I, col. 180 and in the Erlangen, opp. var. arA., tom. II, p. 351. German in the Wittenberg (1569), vol. IX, p. 56d; in the Jena (1564), vol. I, p. 100b; in the Altenburg, vol. I, p. 113; in the Leipzig, vol. XVII, p. 170 and in Walch. Latin and German in Löscher, Ref.-Acta, vol. II, p. 313. In all editions with the wrong date: "Augsburg den 5. August 1518", and with the note that Raphael's writing is "not available" (ynana ckemdki-amus). However, the original of Raphael's letter is in Weimar, dated "Rornas 3. 1520", and likewise the con

cept of our letter from Lochau of July 10, 1520 (Knaake, in Köstlin, Martin Luther (3), vol. I, 789,1. note). - Löscher names the addressee: Raphael de Rovere, from the princely Urb mischen family; his name is Raphael Petrucci.

Most reverend in God Father, dearest Lord and friend! After I have read your love letters, given to Rome on April 3, and delivered to me on July 7, I have received and heard of your love in a friendly opinion, especially that E. L. still remembers my most dear Lord Father, of blessed memory.

For I have always provided myself for your love's honor and all good, as E. L. has so far easily been able to hear from my letters; I also provide myself for nothing less to E. L., and am again quite willing and ready to owe E. L. such with thanks.

And because I hear that E. L. has encountered and is supposed to have encountered I don't know what kind of unpleasantness and misfortune, I have borne a heartfelt pity for E. L.. However, if things had turned out better for E. L., as I hope, I would have been very happy to hear that and would have enjoyed it.

Furthermore, I have heard what E. L. writes about D. Martin Luther. God willing, E. L. shall never know that I intend or want to do otherwise, nor shall I have any other mind or will, except that I am against

The following is a list of the most important things that can be done in this way.

(5) Thus, I have never so far undertaken to defend either the writings or the sermons of Luther, and I do not undertake to do so even this day, as I have reported this to Papal Holiness Legate, Cardinal St. Sixti, and even to the Papal Nuncio Carl von Miltitz, both in writing and verbally at the present time.

6 Nevertheless, I have heard that D. Martinus has always offered, if he would be assured with sufficient assurance and free escort from all violence, to appear obediently before pious, impartial, unsuspicious, learned and Christian judges, to defend his doctrine himself, and if he would be told better and holier things from divine scripture, to let himself be instructed and to follow.

I also hear that the Archbishop and Elector of Trier, my good friend, is admitted to him as a commissary, and I have no doubt that he will appear obediently if he is well and sufficiently guarded with free safe conduct. So that no one can blame me for anything in this matter.

8 It would also grieve me from the bottom of my heart that at my age error in the holy general faith should arise and have its continuation; but it would be much more burdensome to me that such errors should be promoted and protected by me. May the merciful God, as I earnestly pray, graciously keep me unstained from this horrible sin.

9 I did not want to behave this on E. L.'s letter, and ask that E. L. will kindly accept and understand this writing of mine, which I hereby command the Almighty God to keep in His grace and protection. Given Lochau, July 10, 1520. 1)

Luther's report, which was actually the intention of Cardinal Raphael.

This and the following number are from the first Eisleben part, p. 2, printed in the Altenburger, Vol. I, p. 151. According to what we have contributed in the introduction to the previous number, there is an obvious "anachronism" in this relation. Aurifaber will not have taken his information from Luther's mouth, but from the collections of his works, and is misled by the wrong dating. About the unreliability of Aurifaber and the Eisleben collection published by him, one should read what we have further explained in the introduction to the 22nd volume, p. 53 ff.

1. In the editions: "From Augsburg, August 5, 1518."

442 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 639f. 443

The parish priests immediately became afraid, since Luther's positiones were going out, and Raphael, the Cardinal, wrote to Duke Frederick, the Elector, very kindly, and among other things he indicated: I hear. Your Electoral Grace has a monk who wants to weaken the power of the Christian Church. I would have liked to see Duke Frederick burn me.

Luther's story, which Aurifaber copied from him.

The pope and all the priests urged Maximilian the emperor to schedule an imperial diet at Augsburg; Cajetanus the Cardinal also came there; but they had negotiated with Duke Frederick, the old Elector, of blessed memory, that if the imperial diet broke up, he should send me out to the Cardinal.

158a. Luther's report to Spalatin on Cajetan's intention. August 21, 1518.

See the 148th document at the beginning.

158 b. The Vicar General of the Augustinian Order, Gabriel Venetus, orders Luthern to be seized and held in custody bound hand and foot. August 25, 1518.

This piece, because it is important and belongs in this section, we have inserted here from Kolde, Martin Luther, Vol. I, p. 162. Cf. Zeitschrift für Kirchengeschichte 2, 432 ff. 476. Kolde, Augustinercongregation, p. 318. 411. Köstlin, Martin Luther (3), Vol. I, p. 228 f. remarks that we still possess this decree, which was not further known at that time.

His judges did not think of anything else than Luther's condemnation. Above all, they wanted to get Luther under their control. First, he received a formal citation, which arrived in Wittenberg on August 7; then he was to appear before his judges within sixty days. But a few weeks later, it was felt that other means should be used. Hieronymus Ghinucci Bishop of Ascoli, who, along with Prierias, was appointed Luther's judge and the Pope himself therefore turned anew to the Vicar General of the Augustinian Order, Gabriel Venetus, - the position of General was vacant. The latter had to say to himself that it might have its difficulties to fight against

Luther because of the order, since the relations of his immediate superior Johann von Staupitz to him were well known. But he believed to have found a remedy by basing his hope on the old jealousy between the Saxon Provincial 1) and the Vicar General of the German Congregation. Thereupon he ordered the former - it was Gerhard Hecker, later highly deserving of the Reformation of Westphalia - in a letter of 25. In a letter of August 25, with reference to a papal decree that Luther was an accomplished heretic, he ordered him, under penalty of forfeiture of all degrees, dignities, and offices, to be seized, imprisoned, and held in custody with his hands and feet bound; indeed, he gave him the authority to impose excommunication and interdict, depending on whether it appeared necessary for the execution of the enterprise. It is doubtful whether this order reached his address; an attempt to carry it out was probably never made. Nevertheless, the document is a telling proof of the means that Rome did not shy away from.

v. How Luther's life was secretly confessed with poison and assassination.

Luther's report of this in a letter to Link. July 10, 1518.

Appendix, No. 2, 8 2.

160 Luther's report to Spalatin about how a doctor who was a sorcerer had been bought against him, who could make himself invisible at will, and who had been ordered to kill Luther.

April 16, 1520.

Annex, No. 12, § 2.

Luther's report to the same, how von Hutten could not warn him enough about poison, adding that the Elector would not want to grant free access to everyone.

Sept. 11, 1520.

Annex, No. 13, § 8.

1. The Provincial of the Augustinian Order for the Province of Saxony is to be distinguished from the "Vicar" who was set over the Congregation of the Reformed Monasteries or the "Observants" (Köstlin, M. Luther, Vol. I, p. 229).

444Von d. Gegenanstalten d. röm. 2nd section, no. 162 f. W. xv, 540-543. 445

162: Narrative of how they tried to kill and murder D. Luther in 1520 by trickery, told by him in 1546 at Eisleben.

The following two numbers have passed from the Eisleben Collection, vol. I, p. 24, into the Altenburger, vol. I, p. 546, and the Leipziger, vol. XVII, p. 378. This number is also in the Erlanger, vol. 64, p. 365.

1 In 1520, after the death of Emperor Maximilian, one of them went to Wittenberg to see D. Luther. Luther and pretended to be the emperor's chancellor. When D. Luther left the college after his lecture and wanted to enter the monastery, he offered his hand to the doctor and asked to speak with him. The doctor received him kindly and led him to his room. There he said: "My dear doctor, I am surprised how you can be so bold and offer your hand to anyone so easily; someone could have a gun in his sleeve and shoot a bullet into you, I am alone with you now. To which the doctor replied: How would one get away with such a thing if he had to put his body on it and die? Then the same man had said: If I strangled you and died, the pope would make me a saint and you a heretic whom he would hand over to the devil.

When the doctor heard this, he was a little afraid of him and called his servant Wolf. But the same man soon departed from the doctor and also made his way out of the city. The doctor thought he was a traitor and murderer, and that he was justified in killing him; but God had taken away his courage, so that he could not do anything.

163] A few other histories of how the bishops in Poland, through a Jew, and likewise through a Bohemian, took Luther's life.

Around the same time, some bishops in Poland bribed a doctor of medicine with money (to whom they promised two thousand guilders) and decreed that he should kill Luther with poison, which he then agreed to do. But the same bishops had another doctor of medicine with them, to whom they revealed this as their trusted friend. Who then, through the

of Breslau in Silesia warned Luther and told him that a Jew would come, who called himself Franciscus, and would pretend to be a physician, and could speak many languages, and wanted to be a highly famous astrologer; thus his person was finely described, that he had yellow hair, item, well dressed, would also be a polite and experienced man; he should beware of him, because he intended to kill him with poison.

2 Doctor Luther has been waiting diligently for this guest; but over a year ago, one came from Prague to Wittenberg, and joined D. Luther's good friends and became known to him; he wanted to throw a ring or a bismuth apple into a cup and drink to Doctor Luther. Luther's good friends and became acquainted with him; he let himself be heard that he wanted to throw a ring or a bismaple into a cup and drink to Doctor Luther. If there were poison in the cup, it should not harm him, for he wanted to take an antidote for it. Since he now came under the suspicion of many, as if he were Franciscus from Poland, he was warned to flee the city, which he did.

Not long after, a Jew came to Wittenberg to the Aurogallo, and wanted to have the doctor's confession 1) through him, pretended to be an astrologer, also wanted to know many languages, and had all the signs on him that those from Breslau had previously written about Franciscus from Poland; only his hair was brown. Now D. Luther had thought that he had dyed his hair so, and had him imprisoned and washed with sharp lye. When the Jew was frightened by this and did not know why he had been washed, although his hair remained brown and he was found innocent, he was made to swear an oath and released from prison.

The impostor came from Poland to Wittenberg over five years ago, was well dressed, and came to Philipp Melanchthon's inn, because he had heard that Philipp Melanchthon was interested in astrology. Because he had let himself be heard against Philipp Melanchthon, he wanted to see D. Luthern and make friendship with him, so Philipp Melanchthon asked D. Luthern to be his guest. Over the table, the Pole told many princes and lords about Gnesen genesis == sign of birth (?) by heart, and said his Judicium on it, and also talked about the Turkish and Tartar religion; for he had traveled through almost the whole world, and could be quite friendly to the people, was also of such sweet, funny conversation, that everyone could tell him the truth.

1. That is, acquaintance.

446 Cap. 2. from the reformation to the empire, Augsburg 1518. w. xv, 543-545. 447

The man listened with pleasure, and Doctor Luther himself bore a great favor to him.

5. But as the doctor left such a supper, and on the way was very surprised about this man's politeness, arts, kindness and skill, and came to the monastery at his stairs, the doctor remembered what had been written to him by those in Breslau (and the doctor said that the angels must have given it to him and reminded him, otherwise he would have forgotten it), because all the signs agreed, and the rogue had also said to him: Doctor, can you play chess, I will come to you and play with you. But the doctor had traveled to Torgau early in the morning and ordered in the monastery that he should not be let in. While the doctor was in Torgau, the Pole came to the monastery and asked where the doctor had his bedchamber, and had diligently investigated other opportunities.

When this was reported to the doctor in his return, he sent for Philip Melanchthon and the captain of Wittenberg, and revealed to them his suspicion and suspicion of this Franciscus, that he would come to Wittenberg to strangle him. Then the same Franciscus was summoned before the captain and this was held against him. But he denied it to the highest degree, also excused himself, he was not a Jew, also offered himself, he wanted to reject the prepuce, and pretended that he had come to Wittenberg because he wanted to have a bible printed in seven languages there. Since the captain now let him come with good from him, and the rumor of his knavery

When the war broke out, and he came under suspicion of such treason from honest people who even spoke out against him, he secretly rolled away from Wittenberg again.

7 And Doctor Martin Luther said in response: he believed that many of you had been sent to Wittenberg to kill him, but God had frightened these boys so that they would not have had to harm him. He also said that he truly believed that the chairs and backrests on which he preached were often poisoned, and that the Almighty God miraculously protected him.

8. D. Mart. Luther also said the same time in Eisleben that he believed he had often drunk poison, and it did not have to harm him. And he had certainly gotten poison, since he had once been in a convivium in Wittenberg, and went home at night, he became ill in bed, and felt great pain, began to break three times in a row, and soon after had six great sedes; in the same hour he also got a violent thin catharr, followed by an immense great sweat, which had stunk very badly. There had not been a single hole in his whole body where something had not come out. But it had not harmed him, for he was quite healthy in the morning and very merry afterwards. And said D. Mart. Luther said: I believe God thought: You want to forgive him 1) and kill him, so I will make it a purgation for him.
9. In the old edition "him". But "forgive" vergiften is transivum and requires the accusative.

448On the Reichstag itself in general. Section 1, No. 164. w. xv, 545 f. 449

The third chapter.

From the Imperial Diet in Augsburg Anno 1518 and the Augsburg world-famous events between the papal legate Cajetan and Luther

First Section.

About the Reichstag itself and the actions and transactions concerning religion that took place there.

164 Emperor Maximilian I requires the prelate of the church at Herrenalb to attend an Imperial Diet at Augsburg scheduled for St. Catharine's Day (Nov. 25) 1517. Oct. 1, 1517.

This document is found in the äoenrnentu mormsteriorurn VirternberAensiruD, Theil II, p. 212. - It actually does not belong here, but we have retained it to preserve equal counting with Walch. In the old edition, it has the completely inverted heading: Wie der Kaiser Maximilian I. diesen Reichs

The first day of the year was announced mostly at the instigation of the papists, in order to have Luther publicly declared a heretic. This document is dated October 1, 1517, but Luther did not appear in public until October 31. This Reichstag is postponed to the year 1518 (Tentzel 1,60).

Wür Maximilian, by the Grace of God elected Roman Emperor, at all times Merer of the Empire, in Germania, in Hungeren, Dalmatia, Croatia 2c. We offer Our Grace and All Good to the Most Reverend Abbot of the House of God at Herrnalb. Our dear and dear Abbot, the princes, rulers and sovereigns of the Holy Roman Empire have described before you at the Imperial Diet in Maintz, out of the misfortunes which have befallen us and the Holy Roman Empire and which are still before us, as has been seen and warranted, and have therefore raised us out of our Lower Burgundian lands and invited us up to the Rhine, But the princes, rulers and sovereigns had still arrived in small numbers in our time, and yet the need appeared to us through great conspiracy, practices, and the actions of our and the empire's repugnant and disobedient rulers, and it became clear from day to day that we should not allow ourselves to be deceived for the sake of such a thing.

For the sake of necessity, conspiracy, practices and deeds, to wait out the same besides the action of the Imperial Diet, which is to be discussed and promoted, we have gone up to Swabia, have left our councillors and authorities in action with the princes, princes and sovereigns at Maintz, and through them have promoted and advertised our and the Holy Roman Empire's necessities and obligations, as is known. 1) However, because such our advocacy and solicitation could not take place or be successful, and therefore we had to turn our and the kingdom's necessities and obligations into another way, and allowed the princes, princes and sovereigns (to spare their persons and property) from the day at Maintz on, they wrote us a letter and reminded us of it, how they could not nor would not, before their departure, have thought 2) of what might give cause and possibility to our and the Holy Roman Empire's obligatory and otherwise pending grievous outrages in the German Nation, and that, if they did so, they would not be able to change their minds, except that they arose from two or three foundations or roots. Namely, from the rights, uniqueness, and security that they subsequently specified in two, namely twenty-eight hundred articles (therefore all things 3) and a number of the three pieces mentioned above), and therein stated what disgrace, insult, complaint, untruth, tail, schedules, checks and

1. The following, about a columne, is also found in Tentzel's "Historischein Bericht", Vol. I, p. 57 ff, but in a frequently different spelling. Tentzel says that the Emperor took this passage from the petition addressed to the Emperor by the German Estates from the Imperial Diet at Mainz.
2. In Walch's old edition: nachgedenckhen.
3. Tentzel: Causes.

450 Cap. 3. from the Diet of Augsburg anno 1518. w. xv,s46-549. 451

The laws of the Holy Roman Empire, the princes and rulers of the German Nation, but also all lesser sovereigns, both religious and secular, widows and orphans, advertisers, travellers and merchants, for the sake of these three causes and shortcomings, are incumbent upon us alone, 1) where it is not to be seen, nor to be assumed and averted, that nothing else may result from it, than the destruction and ruin of the Holy Roman Empire, of all of its sovereignty and of the German Nation, and whereupon we are under the highest and most solemn command and are urged to do so, to take these things to heart, to exemplify and give us examples from past histories, to look at and consider the present situation, to advise and help, so that all these things may be seen to be done, and that they may be met and remedied in a proper manner, or at least turned to the least possible advantage, with a request as to what advice and help they may be able to give, so that no lack of property may appear or become apparent to them. 2c., with further content of the 3) Electorate, Princes, Sovereigns and Administrations' writs, which we not only highly appreciate, but also have and still have much mercy on, in humble gratitude to the Almighty, so that his grace may be extended to our and the Holy Roman Empire's Electors, Princes, Sovereigns and Sovereigns, and princes and sovereigns to such early and necessary considerations and counsels, as well as to such kindnesses and faithfulnesses (so that we may have long been here, but which we have never been able to raise), and that his grace will confirm that, if he has thus interceded in you, such wills and kindnesses of ours as we bear in these matters, We have given the princes, princes and sovereigns notice by letter from this time on to the princes of Mainz, and have asked them, for the sake of the court, to rise up from Maintz by their councils and authorities and to go to Augsburg, since we have left our councillors behind us to take up such actions and to continue until they arrive, and a beginning may have been made, after the growing troublesome times, which we have had from the infidels, that the kingdom of hunger and afterward our inheritance must also be taken down to our principality of Austria, because of our other needy affairs, since we are now shortly to be transferred and advised, the may-

1. Tentzel: oblegen wärn
2. Tentzel: mynst büß
3. "the" is missing in Tentzel.
4. In the old edition: and.

(Although unwillingly and with difficulty, but according to the truth and truthfulness, credible information and intelligence about the Turkish attack they recently had on the king of Babilonia, how they completely destroyed him, exterminated him, and conquered all his land and power from him, They have also greatly exhausted the sovereign of Persia, pressed for the holy land of our Lord Jesus Christ with a mighty hand, obtained it and more for their will, and that from this it is no other matter and burdensome to care for and wait for, then when they have accomplished and executed their will in the same mighty places, they will get their sighing defiance into the imperial territory, and for the time being our mighty and tyrannical interventions and practices against Christendom (unless the matters are faithfully considered, and the same are met with unwarranted force and consolation) will be hard to resist before them, whereupon our Holy Father the Pope has also decreed for our holy Christian churches, and for this reason he requests our help and protection, as well as that of other Christian kings, Because we have been informed by our councillors of the day and the departure from Mainz, that the princes, rulers, sovereigns and rulers may not, out of their own authority, have been forced to come up to Augspurg, but have previously requested that they should not be misled and should comply with our councillors from Augspurg. Accordingly, in consideration and mercy of the princes, sovereigns, saints, and councils, the act, petition, and offer of the Diet of Mainz, as set forth in the foregoing letter of theirs, and in consideration of our good faith and willingness to do so, together with the unspeakable grievances and grievances which we, the Holy Roman Empire of the German Nation, and the common Christendom, have before us from all the above-mentioned men and words, and from the towers. We have therefore considered and accepted the necessity of a new Imperial Diet, which we hereby appoint for you and for other saints on St. Catherine's Day, that is, the fifth and twentieth day of the month of November, the ninth of July, in the city of Augsburg, both ours and the empire's, but we intend to spare your and other saints' persons and expenses as much as possible. We therefore recommend to you with all seriousness that you first and foremost secure your authority at the appointed Diet, with full authority and power, together with our and other Stendt councillors and authorities, who have been appointed above.

452 Of the Reichstag itself in general. I. Sect., No. I64f. W. xv, 549-551. 453

We have the right to consider and discuss the matters of the council and to agree and compare them until a decision is reached, and if between these acts we personally attend such a Diet and require you and others with your persons, which we will certainly do, then you personally will also hasten to take action against all hindrances, in such emergency acts, and to carry them out and perform them. And so, first of all, by your authority and following people, you personally do not refrain from such necessary actions, but prove yourself obedient and faithful to us and to the Holy Roman Empire, and also keep yourself in accordance with the actions of the curates, princes, sovereigns, and authorities, the actions and the actions (to be done to us in Mainz), and do not deny them, nor do you give anyone else cause for them to do so by your failure to do so. As we have graciously comforted and relied upon you for our needs and the needs of the Holy Roman Empire and the common Christianity, we will also consider and acknowledge this in all graces toward you. Given in our city of Baden in Austria on the first day of October, Anno Domini in the seventeenth, of our kingdoms of the Roman in the twentieth and thirtieth, and of the Hunger in the eighth and twentieth.

Ad mandatum Cesaree Majestatis proprium.

A. The imperial estates make great complaints to the emperor about the Roman court.

165. complaints of the German nation, with the means and counsel against them, to Emperor Maximilian, and the Emperor's edict. 1510 and 1518.

These complaints were handed over to the Emperor Maximilian at the Imperial Diet in Augsburg in 1510 and then brought up again at the Imperial Diet there in 1518. They were initially printed separately, then included by Flacius in his catsIoZus tostiniu vsritatis, p. 469. After him, t?rstisrn8 published them in the second volume rsruna Mrnmn, x. 373. 373. wolf in his lsation. rneworud., p. 202. gvldast has them latin in the eonstitution. ilnperiai., tom. II, toi. 119 and German in the "Reichs-Satzungen" Theil I, p. 215 under the title: "Oravawinu Asrmanions nutionis, Beschwerden der Teutschen Nation und des Heiligen Römischen Reichs wider des Pabsts zu Röm Geytigkeit und Tyranney, mit ihren Remedien und Avisen an die Kayserliche Majestät." In 1518 they are reprinted at Schlettstädt eurn lieeutia imperatoris NmxiirüHaui in otkeiuu LedmreriLNÄ ack iuererueuturu OermÄuiue et Dex Aoriaru. In Tentzel, Hist.

1. In the old edition: with

Report, Vol. I, p. 36 ff., the complaints are found word for word, the remedies in a detailed excerpt. Since Tittel's translation in Walch's old edition is very incomprehensible, we have inserted the better old translation of the first piece from Tentzel here, and improved the following according to his information.

Translated into German.

a. Ten complaints against the Roman See on the part of the German nation and the Holy Roman Empire.

I. That the popes of Rome think and entirely believe that they are not guilty of keeping their forefathers, in whose place they have taken the covenants, pacts, privileges, liberties, and letters, given by them, without any contradiction, in perpetuity, but act and do against them without hesitation, at any person's instance and request, whoever comes, even bad, by all kinds of dispensation, suspension, revocation, and the like.

2. that the election of prelates has often been rejected and overturned.

3. That the election of provosts, which some church capitulars obtained with large sums of money and bought for themselves, is violated; namely, Speyer and Basel, whose bull of freedom to elect a provost was weakened during the lifetime of the one who gave it.

4. that the great ecclesiastical benefices and dignities be reserved to the Cardinals and Protonotaries.

5. That expectativae gratiae, that is, letters of expectation of grace, are given without any number, and often their many about a position to be awarded. 2) Therefore, there is much strife, quarreling, and legalism every day, and much money and property is wasted, since not only are great expenses incurred in obtaining the letters of pardon, which never achieve their effect, but it is much more important for all parties to carry out justice. Hence the saying arose among some: whoever brings with him a letter of expectation of grace from Rome, should at the same time put a hundred or two hundred gold florins in the box, which he will need to carry out the right.

6. that the annals are strictly demanded without any delay and mercy (even if a bishop reigns only a few years and departs with death). At times, more than one is obligated to give is taken away, because of the new

2. Tittel: "before a collator". Tentzel: "over a ooHntnr".

454 Cap. 3. from the Diet of Augsburg anno 1518. w. xv, szi-sss. 455

The church in Mainz and Strasbourg is an obvious example of this.

7. that the governments of our churches be bestowed and given to the unskilled and unworthy at Rome, who are better shepherds to feed and herd donkeys than to govern and care for men.
8. that the old indulgences be revoked, suspended, and that new indulgences (with great murmuring and displeasure of the laity against the clergy) be granted and given to collect and raise money.
9. that the tithe is raised under the pretense of fighting the Turk, and yet no Turkish campaign follows.

(10) That the cases which could have been judged and ended in Germany (in which there are also learned and just judges) are brought before the See of Rome without any distinction, which the holy abbot St. Bernard also rejects and contradicts as unjust in his epistle to Pope Eugenius.

b. The remedies against the complaints of the German nation.

If it seemed advisable to their imperial majesty, the highest and most holy pope of the holy Roman church would have to be informed that it is difficult, even unbearable, for the German nation to suffer such great expenses and burdens from now on, to have so many annals to confirm archbishops and bishops, especially since they are supposed to be increased in some bishoprics and even doubled in some. For the Mainz see, as it is said, formerly had only 10,000 florins, and since an elected bishop did not want to give them there, and insisted firmly on this until his end, the one elected after him, who wanted to have the confirmation soon, did not want to resist the papal see, but offered the old sum, namely 10,000 florins. However, he was not able to obtain such confirmation, so he would also give up the 10,000 florins still in arrears from his ancestor. Thus he had to give 20,000 florins, which were undoubtedly entered into the chamber account (or register) in such a way that they were demanded from all archbishoprics up to our time, not only 20,000 florins, but even 25,000, because of new offices and new servants of the popes. Finally, 27,000 florins were demanded by the archbishop.

Bishop Jacob recently had to pay, as the ecclesiastical vicar of Mainz has told. Thus, in the life of a man, 25,000 (that is, 175,000 florins) of the mere archbishopric of Mainz came to Rome seven times for the confirmation of the archbishop. And since Archbishop Jacob held his see for barely four years, the lord Uriel, elected after him, had to pay at least 24 or 25,000 florins as well, of which he borrowed about half from merchants; to pay which he had to impose an assessment or subsidy on his poor subjects and peasants, some of whom have not yet paid off the previous tax or assessment because of the episcopal mantle purchased by the ancestor Jacob. And so our people will not only be oppressed and made beggars (as the most venerable Lord Bernardinus, Cardinal of St. Creuzo and recent legate, well knows), but will also be stirred up to rebellion and, as far as possible, to create freedom for themselves, and will talk at every opportunity about how they want to go along with the clergy.

2 The pope will also have to be reminded that the lands of the Germans have been devastated from time to time by many wars, and the number of the living has been reduced by frequent deaths. Thus the fields lie desolate here and there because of fewer buyers, and the customs duties have also been cut by all kinds of cases, and the mines exhausted, so that the income falls daily, of which the archbishops and bishops (who otherwise also have a lot to spend on honest and necessary expenses) may submit the annals to the apostolic see. At the end of his life, Archbishop Jacob said, not without reason, that his death would not hurt him as much as if his poor subjects had to pay a heavy tax again after his death because of the coat.

3 As a kind father who loves his children, and as a faithful and wise shepherd, let the pope deal more gently with his sons of the German nation, so that persecution does not soon befall all the priests of Christ, or most of them, like the Bohemians, fall away from the Roman Church. At least he would like to act less harshly when an archbishop or bishop has reigned only a few years, as happened with the Bamberg bishops, three of whom died within a few years. How did it go with many other bishoprics? because Germany (according to Aeneae Sylvii testimony) has more than fifty bishoprics; how with the abbots? some of which are confirmed in Rome. Assuming that in Germany there would be a greater income from goods, mines and customs,

456On the Reichstag itself in general. Section 1, No. 165, W. xv, 55"-s5s. 457

Imperial Majesty and the other princes would need treasure and war costs against the enemies, especially the infidels, and to maintain peace in Germany and to let justice be done to everyone, for which the Royal Court of Appeal, which has been ordered quite sacredly at great expense, is extremely useful. Moreover, the imperial majesty needs money to restrain the rebels in the empire and to exterminate the disturbers of the peace and highwaymen, some of whom are not afraid to attack the churches, to plunder their goods, and even to attack and act mercilessly against the clergy.

Finally, our nation needs gold and money not only to rebuild churches and monasteries, but also for hospitals, foundlings, widows, childbeds, orphans, poor girls (so that they do not fall into traps), for the poor of the house, the elderly, as well as sickly persons, even those who are unclean in body, of whom Germany, unfortunately, has a great deal, which is also otherwise populous, because it is not averse to the female sex.

c. Funds for the imperial cities and welfare of souls.

1. If, by order of Her Imperial Majesty, it were obtained from the apostolic see (which the Archbishop of Mainz, Uriel, has obtained) that no one in imperial cities had canonries or vicarages in different churches of one city, but that all had theirs separately and distributed, There would be fewer disputes, the commonwealth would have more benefit, more learned persons useful to the realm and faith could be promoted, more masses could be read, and the entire church service could be conducted more freshly and commendably, as the examples of Basel and Speyer could be cited. For in both cities, according to a quite holy usage, no one can have several canonicates or vicariates in different churches. Therefore, religion and worship are in good condition everywhere. And it is incumbent upon the pope (according to Aeneae Sylvii testimony) to diligently see to it that God is honored and that hymns of praise and thanksgiving are sung to him.

It would also be very helpful for the countries and the salvation of the souls if the pope were to order invariably that in every college there be at least two prebends, which are not included in 1) the graces and 2) the blessings.

1. of sndjootÄk, that is, which the pope, according to his grace, could not confer or give a claim to.

The first two theologians, or one theologian and the other a canonist, could only be promoted.

3. And that competent people, that is, scholars of worldly wisdom, of Canonum or of spiritual law and of the Holy Scriptures, should go the sooner to the pastoral care, it would be expedient that by apostolic decree the monasteries and convents should give sufficient and certain benefits or revenues to the parishes which are incorporated or attached to them. For this is what a pope (as Aeneas considers it) must see to, that the Gospel of Christ, which is the best pasture for the soul, is preached to all in a pure manner, that all error and blasphemy are eradicated, that wars are stopped, and that theft, robbery, arson, murder, adultery, drunkenness, carousing, hatred and evil are done away with. Theologians and canonists seem to be more capable of imprinting such things on people's minds than stingy Roman courtiers. Yes, even learned theologians who are good at preaching can, through their speeches, better preserve and defend the honor and reputation of the pope and the most reverend cardinals.

d. Council or suggestions for her imperial majesty.

(1) As the kingdom of France has its pragmatic sanction (or public church settlement with the pope), after which it goes into forgiveness of the benefits, so the Roman Empire has the concordats of the princes, and imperial majesty is concerned that they be kept. Since then, however, they have seldom been broken by the Roman popes, and the auditores rotae (or assessors of this so-called Roman court) are said to have always spoken according to them. And if a courtier, by means of any papal exemption (dispensation), should dare to break the same, then the bishop or prince or council of the same place should at the outset defend him, and hold the Concordats in his face, and godly admonish him that he should not act contrary thereto, because such insolence could not be tolerated, and even Turks and Jews should keep faith. Which (Roman) courtier would be so foolish and subject himself to live in any city against the will of the bishop, prince or any other community?

2 Imperial Majesty could also easily learn in France through letters or envoys how the beneficia would be distributed there, and what the pope would have to say at such distribution. This could also be done in the Roman Empire.

458 Cap. 3. from the Diet of Augsburg Anno 1518. w. xv, ss5-ss8. 459

that the insatiable avarice of the courtiers be curbed and restrained. If the excellent universities, especially the theological faculty in Paris, approve of the manner in which benefits are dispensed and forgiven in France, then everyone can believe that the imperial majesty and the German princes, if they act in accordance with it, will be safe and pardoned by God. For it is to be considered certain that so many and great prelates, teachers and honest men who live in France and at the University of Paris do not approve of anything that would be done against God and justice.

3. however, may imperial majesty see to it that the archbishops and princes do not separate themselves from them in this holy undertaking and do not make common cause with them because they fear the papal ban; for the people will not tolerate the common ban (interdict) for long.
4. let the Imperial Majesty also see to it or decree that the mendicant monks do not preach against them (their Majesty), as those who like to please the apostolic see, because they fear to lose their liberties or rights, of which it would be desirable that they rhyme with Christ and nature, although they would have long been justly authorized to preach against such avarice and such abuses.
5. may their imperial majesty also prevent the pope from ordering the electors to proceed to the election of a new Roman king, as against Frederick II, the landgrave in Thuringia, and William, count of Holland, have been elected at the pope's behest.
6. may their imperial majesty prevent that not the prelates of the church, especially the provosts, who have the duty to report to the pope.

May Her Majesty prevent our most holy Lord, the Pope, from releasing the subjects from obedience and inciting the surrounding peoples to fall into the lands of the Emperor or the Archduchy of Austria, which these people will otherwise do willingly under the pretense of obedience to the apostolic commandments.

8 Let also Her Imperial Majesty be mindful against the papal ban, which will probably not remain outside of our most holy Lord Pope.

(9) Let the Imperial Majesty also be concerned that the pope does not, by the most pointed little fingers, cause the poor simple-minded people to hate the pragmatics, and the simple-minded to hate the pragmatics, and the pragmatics to hate the pragmatics, and the pragmatics to hate the pragmatics.

He is building the church of St. Peter in Rome at great expense, and is also making armor and fortifications against the Turks in many places, and that he has never harmed anyone with his wars, because he is reconquering the lands belonging to the church or the inheritance of St. Peter, to which he is bound by official duty. Therefore, let the Imperial Majesty think about it and consult how to counter such Roman attacks (where necessary) with the wisest caution.

e. Conclusion and most obedient (faithful) exhortation to Imperial Majesty.

Her Imperial Majesty will be able to do nothing more holy, more pleasing to God, nothing more worthy of praise in eternal times, than to moderate such great complaints and extortions of the German nation, to thereby remove the causes for the laity to persecute the clergy, to take the parishes (some of which Aeneas holds of such high income as Italian bishoprics) out of the jaws of the (Roman) courtiers, who cannot preach, advise nor comfort, that it strengthen the worship, curb the avarice and excesses of the courtiers, and preserve the laymen's right of patronage in both the appointments of canons and the appointment of clergy in the ordinary months; that it also provide for the best of many children in Germany, of noble and bourgeois families, who study divine and secular subjects at universities from their youth; that they also attain spiritual prebends outside the Roman court, without such highly burdensome plagues and costly, even shameful, legal disputes, which can help the Roman Empire with counsel and action and the entire Church with their prayers. For it is no small cause why France flourishes so, that it has so many great and excellent learned people. If the emperor will curb this godlessness, and set Germany, which is pressed with such heavy interest, in former freedom, if he will open the way to prebends for learned and righteous people, then he will justly be called by all a savior of Germany and her freedom, and a right father of the fatherland at all times, He will bring glory to himself and benefit to Germany as if he had acquired a country by the sword, and the country will owe the same gratitude to Maximilian as it does to all those who long before brought the empire from the Greeks to the Germans and ruled in it.

460 Of the Reichstag itself in general. 1. section, no. 165. w.xv,558-56o. 461

k. P. Rasteriscus to Mr. Jakob Wimpheling, Lieentiate of Holy Theology. )

Greetings and Hail! I send back to you, most honored sir, with this my faithful table companion, the contents of the Pragmatica, which you copied very cleanly and faithfully, together with the most wise Instruction for Imperial Majesty. May the faithful God grant that our sharp-sighted and prudent eagle that is, the Emperor may also tear it off from the highest pinnacle (that is, the Pope), just like the Prince of the Lilies that is, the King of France, and keep it, so that henceforth the benefit robbers do not completely devour and ruin the whole of noble Germany. In fact, I cannot praise the matter other than highly profitable and divine, and in truth I praise your diligence and the Roman imperial majesty's zeal for the common nature of Germany most highly. We have (especially in these pernicious and for us troubled times) not considered it necessary to do anything of this or to add to it. I will bring back Aeneam Sylvium from Germany's mold as soon as possible, either myself, or send him back to his master with a faithful messenger. I wish you to live always most happily, and to use your, although shabby and rough, Rasteriscus (that is, mine) to all your liking honestly. In haste, because this my room mate, a righteous, pious man, whom I command your kindness in the best way, talked into me to continue. Dec. 1, 1511.

g. To the Most Serene Roman Emperor, Major of the Empire, Maximilian, Jacobus Regius.

Since I recently heard that Your Imperial Majesty is getting ready to travel to Rome, I have written to their secretary, Johanni Collauro, to remind Your Imperial Majesty of some things that will add to their high honors and Germany's prestige, in order to obtain them from the Holy Apostolic See and bring them back. For I think that they can obtain everything, since Your Majesty will visit and speak to Pope Julius II himself.

1. This document is related to what Tentzel, Vol. I, p. 44 reports: The emperor sent on September 18, 1510 his secretary to Jakob Wimpheling, professor at Strasbourg, with the crown of France pruAmabieu sanctions, from which the latter drew the best, and with an instruction (as Rasteriscus calls it in Freher) sent it back to the emperor on November 1.

2. Among other things, I have specially informed the secretary, Johannes Collaurus, that your ancestor of most charitable memory, Henrich, Roman Emperor, endowed a prebend (which is therefore called the royal prebend) in the Strasbourg church, which infallibly all successors in the Roman Empire had to forgive, and should have to forgive, as your Imperial Majesty still today possesses two similar prebendaries, which her ancestors established in the church at Speyer by their own, the same right of forgiveness (or patronage). How, however, the Roman king obtained such a right in the Strasbourg church (if not through an interregnum), and how it fell to the provost there, I cannot know at all. However, many believe that their imperial majesty could easily regain the same right of patronage from the pope in both months according to equity, that from now on, for God's honor and the church's best, a learned and righteous man, whom your majesty knows, but not NB. a slave of beasts (such as horses and dogs), or of the cook, nor even a whore-keeper or boy-abusing lecher (sodomite), who knows neither scholarship nor godliness, be appointed. For your Majesty and all your successors in the Roman Empire know the lives and gifts of the people much better than they can be known to other such benefactors.
3. But it has pleased me also this as most pleasant and pleasing to God, salutary to souls, and most praiseworthy to Your Majesty in particular, if she would bring forth from the Holy Apostolic See, with whom such abuses are to be rebuked, by an irrevocable law, that henceforth no one of lowly origin or wholly unlearned, who, contrary to divine and "natural" law and contrary to the most holy canons, has two or three priesthoods under one roof, three or four prebendaries or canonships in different foundations, which lie within one wall or border of the Roman Empire, or so many fat parishes by some dispensation (soon would have said dissipation or waste), received from the popes, may possess them, since each canonry or parish church may honestly nourish a licentiate or doctor of one or both rights and of the holy divinity, that each one may have enough in one, and live happily thereby. I do not believe that Your Majesty God could accomplish anything more pleasing and more useful to Germany, not to mention that in this way pious young men, who in the higher schools have earned their inheritance with a lot of effort and out of love for the study of God, can be educated.

462 Cap. 3. from the Diet of Augsburg anno 1518. w. xv, sso-E 463

The church would be better off if they could receive a portion of the spiritual salary, support their fellow heirs in the paternal inheritance for the common good, serve Christ and pray for the welfare of the entire Roman Empire and the emperor. In this way, competent teachers of the holy Scriptures and the holy Canonum could be appointed in all churches, and more easily reach the prebends, and other learned and virtuous people would also come to the inheritance of Christ; there would be no need to wish for the death of others and to wait for it, and there would not be so much quarreling and right-wingedness, with the greatest damage to property and assets in all of Germany, nor so much fraud. The innocent would not be so plagued by those who can do nothing but quarrel, take, complain and plague. Then those who can best move their neighbor or endure the longest in proceedings would not be able to cheat and deceive so much under the pretext of privilege, preference, first place, or regressus, and under the cords of instruments written by their own servants, and the youth, who should put their trust in scholarship and virtuous works, would not have the opportunity to wander about so much, nor be led around with legal disputes. The spiritual state would not stand in such confusion, nor would some, who were not fit for any work pleasing to God or useful to our faith, be disgracefully left to occupy many apartments (stalls) and positions in all churches belonging to an imperial state; and thus the parishes, which are occupied by strangers (barbaros) and sometimes hirelings, would be much better served with scholars, and the divine service would not diminish, and the intercessions for souls would not be omitted; the holy dwellings (places) would not remain empty, the wills would not be destroyed, there would be less loss of letters and deeds of the churches, the freedom of hospitality would not be in decline, the alms, the houses and other church buildings would not perish, the goods and lying grounds would not be alienated; there would not be so much displeasure and grumbling among the people against the priests, because of a few, most stingy and insatiable oppressors. And I am not the first to wish that the priesthoods become many. For Francisco Petrarch, an honest man, also disliked such impiety, who was allowed to write to Urban V in the following form: I have heard that you (the pope) have put a stop to the former ambition, which was cruelly increased by the former license, and that you are capable of doing so,

with one or a few benefits, according to each one's learning and virtue. For what is more disgraceful than that some, who, moreover, have attained to it by evil arts, should burst with abundance, while others, who are much better, should perish from time to time from hunger and want? And the wise Gregorius Nazianzenus applauds with these words: It is a great disgrace to our religion and doctrine when the priesthoods are granted more by ambition and favor than by respect for gifts or skill. And Franciscus Picus, the noble prince, in his address to the Lateran Concilium, complains that the churches and temples are commanded to lions, sodomites and wolves.

(4) Your sacred Majesty will already know many other things, in accordance with her great wisdom, which will urge your Imperial Majesty to seek the cessation and moderation of such avarice from the Holy Apostolic See. May our Lord God graciously grant His help and assistance to Your Imperial Highness for the blessed government of the Empire and the spread of the Christian religion.

h. Maximilianus, Emperor.

As we have hitherto honored the highest shepherd of the church and the entire clergy, according to the example of our most beloved father, Frederick III, Roman Emperor, we have also graciously given absent clergy and prelates large revenues of the dignities and parish churches from our country's borders, which we also, if they were lacking due to human weakness, gladly wanted to cover with the imperial mantle with our ancestor Constantino. But since so much results from our charity that the divine service decreases, since divine praise, hymns and masses should rather increase through it: It is incumbent upon us, who have been unworthily elevated to the throne of the Roman Empire, among other things, to see to it that, in addition to the business of war and peace, we see to it that the churches do not perish, that religion does not fall, nor that the divine service is diminished, and that the departed souls, who have done good to the churches and priests from their wealth, are not helped too late, contrary to their last will. Which, unfortunately, we have evidently seen and still see, that it stems from some unspeakable avarice, which cannot be justified by any human being, and which, in conjunction with this, has led to the death of the departed souls.

464On the Reichstag itself in general. Section 1, No. 165, W. xv, 563-565. 465

The church service is destroyed, the last wills of the benefactors are destroyed, and the souls of the departed are saved more slowly from purgatory, the buildings fall down, the churches come down, the freedom of the church is violated, the letters and deeds are lost, the freedom of hospitality and alms are weakened, the inheritance of the parents and the goods of the commonwealths disappear through frequent mobs of such miserly people; clergymen, too, who because of their learning and virtues would be well worthy of benefices, and with their prudence could promote the best of the churches physically and spiritually, are repelled from the prebends, prevented from them, shamefully plagued and unjustly led around with legal disputes, give the laity annoyance, and arouse and increase their hatred and grumbling against other honest priests: For this reason we exhort and request, on account of the office of imperial majesty, out of love for the growth of the divine service and out of zeal for the common good, that from now on no one who has a canonry or vicarage in one of our cities and in the Holy Roman Empire hold another prebend in another church of the same city, if he does not want to cede the first one within a year's time to a capable person who is useful to the church; nor, in order to obtain benefits, disgracefully harass or lead another around by unjust quarrels or prolixity; nor falsely pass off as such a servant someone who has not been properly among his appointed attendants or friends (according to the Concordats of the Princes and Settled Points of the German Nation), to the detriment of the proper assigning persons (Collatorum); nor seek to deprive the laity of the right to grant, or to burden small prebendaries, especially where there are parish churches, with interest, nor use any fraud, cunning, false instruments, bribed witnesses or even concealed simony to obtain the benefices and bulls; nor seek to obtain a recourse (or reinstatement, recovery) or anything else contrary to the sacred canons, against law, equity, honor and reason, under penalty of the vice of offended majesty and our severe punishment, in which not only those who thus offend against God and all honor, but also all their assistants, patrons and contributors, who give their advice, help, shelter and loans, and all messengers, runners, negotiators, intercessors, notaries, guarantors, and other persons, shall be punished.

The people, lawyers and other friends are to be forfeited, that they suffer due punishment for such misdeeds and contempt of this order of ours. From Inspruck 1510. 1)

Appendix.

If these reminders, useful not only to the kingdom but also to the church, were read in advance, which serve for peace and harmony among one another, they could also be added among many others, and the pope be notified of the fall and collapse of the houses and other buildings belonging to the churches and priesthoods: that e.g. one has been absent for more than thirty years from a parish of our fatherland, which until now has been devoted to the popes, and has gathered and received much and great income in portatis, or sent things that I need their words, and yet, to teach the congregation entrusted to his pastoral care, never ascended the pulpit, nor built anything ornamental in the house, as witnessed and shown before everyone by the miserable rooms of three servants of the sanctuary, which the least brother or shepherd would hardly consider enough for himself; Nor did he do the least thing more to the daily donations and gifts, or only donated a common memorial of his name; nor did he bequeath the least booklet in his will to the book room of the parish churches, or order alms to be distributed to the poor. To this one could also add that an unskilled and foreign Roman courtier, who is as badly suited for singing, sacrificing (reading mass) as a tame or wild donkey, as his well-known and good friend always called him, living in laziness and idleness, can thus gather more priesthoods in all kinds of ways, than a basic scholar, who is well suited for the promotion of the divine service, in disputes and for all council and defense of the Roman church. Furthermore, that a becker or cook, whore-keeper or knave, yes, with honor to report, a sodomite, who has rich prebends and parishes, thus enjoys and devours more of Christ's inheritance than probably the most diligent and faithful governor of a populous large parish with his most vigilant assistants, Yes, even chaplains, who in turn assist the same assistants, when they have much to do in administering the sacraments and hearing confessions, even in the canonical hours, masses and vigils (Metten) Absingung and in

1. This is the year given by Tentzel, Vol. I, p. 43 f.

466 Cap. 3. from the Diet of Augsburg anno 1518. w. xv. 565-568. 467

to give a helping hand. Such assistance and relief will hopefully always be provided in our fatherland by six chaplains, after the right to grant such chaplaincies out of the kindness of the Holy Apostolic See has been transferred to the mayors of our commonwealth, who from now on will not entrust them to anyone who does not personally have their seat to await the service and fulfill the last will of the founders. It also seems to serve imperial intentions very well what the most venerable Bishop Erhard in Liège recently reminded in a most Christian way in the Princes' Assembly in Augsburg Anno 1518. 1)

166 Erhard von der Mark, Bishop of Liège and Prince of the Holy Roman Empire, writes to Emperor Maximilian I and the Estates assembled at the Diet of Augsburg in 1518, in which he describes the intolerable abuses of the Roman Court and humbly asks that they be stopped.

From Kapp, Nachlese nützlicher Reformation-Urkunden, Theil II, p. 409.

Translated into German by J. F.

1. To the most holy imperial majesty, the most reverend and high-born princes, lords, prelates, orators of the cities, and all the estates of this respectable imperial assembly, it is brought with due reverence and willing obedience, in the name of both the most reverend in Christ the Father, Lord Erhard of Marka, bishop of Liège and prince of the holy Roman Empire, as well as the entire clergy serving God under him and the holy Roman Empire: that, although many salutary things had previously been decreed in the Constance and Basel Assemblies concerning the granting of certain benefactors and the election of clerical persons to be regularly employed, nevertheless, for the sake of one and other things standing in the way at that time, none of these things had yet been observed and put into practice. The French clergy, after the end of the assembly at Basel, entered into a book certain points in accordance with the general law and the sayings of the Holy Fathers, which at their request, under the title of the pragmatic sanction, were confirmed by their King Carl the Seventh with the French 2).

1. This is the following document.
2. In the old edition: "at the Bituricis".

It freely distributes the sees of the Kingdom of France and of the Delphinate, which become vacant every month, and also arranges the canonical election freely, properly and properly. And because perhaps at that time the pope was worried that something like this might arise among the Germans, he not long afterward sent Johannes, Diaconus of S. Angeli, to the church.

and Cardinal a latere, to Germany to Frederick the Third, Roman King, of Godly memory, and to other spiritual and temporal princes, lords, prelates and orators of the cities of the Holy Roman Empire, where the treaties made by you, Highborn Princes, and your German nation, were confirmed by the Roman bishop, with the approval of the entire Cardinal College, whereby this nation, although it had rendered as much service to the Holy Roman Church as the French, was nevertheless satisfied that it could also only grant its monasteries on a rotating basis, one month at a time; as these and other circumstances are more extensively expressed in the Bull issued on this subject, the originals of which are diligently preserved with the Supplicants. And since the Germans have held such treaties sacred and unbreakable three times, because they are subject to international law, and such treaties have been confirmed by the apostolic see, as has been reported before, everyone knows how they were held on the other side.

2. for there has undoubtedly come out of hell one of the worst furies, which Paul, 1 Tim. 6, 10. Greek ψίλαργυρίαν^, avarice.

or greed for money, as a root of all evil, and which has completely taken over the minds of those people who are generally called Curtisans, to such an extent that they seem to think day and night of nothing else than how they can prevent, ridicule and overthrow the proper appointment and canonical election in a thousand ways, and, as people who are otherwise soft and despondent, extort money from the Germans as barbarians. For there are so many pardons to be conducted under many and various adventurous names that a whole day would not suffice to recount them all. However, we want to tell a few, which we got to know with our constant danger, lightheartedly. Therefore, the Exspectanzgratien, the Commenden, 3) in which one can get to the Regularstiften,

3. Luther explains this word in the writing "An den christlichen Adel deutscher Nation", Walch, St. Louis edition, vol. X, 291, tz 50.

468 Of the Reichstag itself in general. Section 1, No. 166, W. xv, 568-570. 469

arise. Furthermore, the reservations, which are of equal weight, or which bring in several thousand ducats, by which these brave hunters and money cutters, as sons and descendants of Nimrod, fish away whole monasteries, provostries, decanates, personatus, offices, canonicates, prebends, likewise parochial churches, in great quantity, and leave churches without prelates, servants and sheep of Christ without shepherds. This is not contradicted by the C. de nulla, nor by the Constitution Execrabilis, which also circulates among the Indians outside the clergy. For it holds the prerogatives and privileges with the most detrimental, strongest, most violent, unusual and such clauses, which neither the astute Chrysippus, nor the cunning Scävola could grasp, as which lie deeply buried and hidden in the heart box of the pope. We pass over those gratuities with diligence that have been devised to steal the private pens made for old and sickly persons, and easily give occasion for another to long for death. Next to that, new acts of charity come out of this workshop from one hour to the next, which are also granted to the servants of the Cardinals.

3 New confidences and secret friendships are also established, which extend even to those who have hardly ever appeared before the papal table. New protonotariates, new clerics in ecclesiastical matters, are introduced over the seventh number; the number of caplains is uncertain, except for those indicated on the epitaph. Every year new services are raised, although no one, as they say, is served by them; the annals or half of the revenues are made heavier and larger from day to day; the pens of the papal servants, even of those who have been dismissed from office and have died in the fatherland, are drawn to the Roman court as reservata, contrary to the express content of these contracts. However, the entrance and departure fees, the indulgence fees, and the auxiliary fees shall also be suspended by law in the simple monasteries, with the clause on resignation or death, even if they have not benefited either the ecclesiastical or the secular state, for all months. Is it not now in the day that by these inventions those, who should draw them in the proper way, are deceived? Thus, from an abuse of this freedom, some worldly wise men (philosophatri) of lions, whom they call artistas, have undoubtedly, by their all too much rude begging and pleading, although with the greater loss, as they say, of their many years of accumulated fortune, brought about the unheard of fullness of the lion.

The power to distribute monasteries of the otherwise not unknown members of this holy realm has recently been acquired by the dioceses of Liège and Utrecht, so that it seems as if the ordinary conferment has completely disappeared in all places.

4 For every ten years they demand two endowments from every collatoribus, be they of any kind, and be they as important as they want. They also undertake to squeeze two church foundations out of all monasteries, churches and collegiis that have something to give, at the same time, through the church censures accumulated in their letters, since hardly ever have so many foundations stood empty every ten years under a proper collation, which would have been much better served if they were provided with righteously learned men, who were capable of presiding over their office and creating benefit, rather than with such shrewd heads. Incidentally, the monasteries, against their knowledge and will, which were given away by godly kings to respectable and venerable monasteries, are often incorporated into other collegiis, monasteries and dignities. And since so many prelatures, honorary offices, churches, chapels, altars, which cannot be named nor counted, weigh down the conscience of the Roman Court, it attaches some of them to a more glorious priesthood for life, as if then the care to be taken for the pasture of Christ's sheep would cease, or the papal and truly divine bull would itself administer the offices and services incumbent upon it in various churches. For God does not allow Himself to be mocked, who knows that people's thoughts are vain. One sets aside titles of honor that dispute with each other, and makes one devour the other. How much strife and contention arise from day to day. For hardly any priest of the order grants a chaplaincy, lest every sycophant come here, disturb the owner, accuse him at court, fabricate a petty cause. The Roman court fights on both sides for a little money, and investigates the matter to our greatest expense, even if the whole estate should go to it. Finally, the dispute is settled and the sycophant, or false pretender, is reserved half of the income for his annual salary. This too is considered nothing special, that all the income of the priesthood, which is called standing, immovable (fixi), is given to one at court for salary; but one leaves him only the mere title with the incidental emolumentis for food and drink. And a wretched man is still raised by the hope that nowadays the payments, important as they may be, can be paid without simony for cash.

470 Cap. 3. from the Diet of Augsburg Anno 1518. w. xv, 570-573. 471

money. Therefore, our pastor, after selling all the household goods and gathering money from all sides, frees the pen, which is weighed down with large sums of money to be paid out. This is the way to empty our coffers. Thus the German money, to which even the shoulders of Atlas are not equal, flies over the Alps, to the amazement of nature itself. Those who have experienced it know how much money the overmatched annuities and the use of the pallium eat up for the Germans; although Pope Leo the Other, according to Platinum's report, forbade to give the least for it, and King Louis, whom the Roman Church otherwise placed in the number of the saints, likewise denied this by a royal order. Finally, consider for yourselves, most godly princes, how far religion and worship have been degraded by the robbery and theft of these monasteries. For even a simple ass-kicker, not to say a lottery boy and court orator or rabulist, understands that one has much to thank such noble and brave men in Germany with all justification. They are only shepherds in appearance, who neither with words nor works feed the flock of Christ, which care and office they entrust to their poor wage-servants with a penitential carene. But as is generally seen, they are not concerned with the sheep themselves and their salvation, but rather with pulling the wool over their eyes. They eat the sins of the people, for whom they neither pray nor sacrifice; honest and righteous priests, on the other hand, let them go begging to the detriment of the spiritual order. In your schools, people are lax, indolent and disgruntled, because unworthy people take away their well-deserved wages in front of their mouths. Mass offerings and other sacrifices of praise, which were instituted by your ancestors at great expense, have ceased, and the godly hands of the benefactors cry out for vengeance, depriving these money cutters of their so desired refreshment. If you, O most Christian emperor, and you, most devout princes, prelates, lords, venerable elders, wise heads of cities, have come together here for common benefit, we call for the sake of the German nation's common, not to say supplicants' private offense, which seems to be important enough, we appeal for help, and humbly ask you to enable our most holy Lord Pope Leo the Tenth, through your joint letters, to prevent this and other intolerable abuses, with which a large book can be

out of fatherly love and vigilant loyalty to the shepherds, and to insist on the unbreakable observance of the treaties formerly established with the apostolic see, as we have thought above, may not arise, as you have all requested and desired from the bottom of your hearts, with the further decree that if his Holiness should desire to draw up and establish with you some other treaties more beneficial both to the said See and to your nation, he would communicate them to your distinguished assembly, otherwise you would be held above the common law and the statutes and decrees of the holy fathers. We do not doubt that he who is so kind by nature and instructed in good arts from his youth, who therefore knows very well what St. Gregory wrote to the bishop of Arelat, Vigilium, and said: As we hold over ours, so we also hold over the rights of any church. Far be it from me that I should offend what I have decreed with my priests in any church, because I do not mean well with myself when I do violence to the rights of my brethren. We do not doubt, I say, that the so long desired pope will give a desired answer to your so holy and blameless request.

167 Emperor Maximilian I's order, given at Augsburg July 2, 1518, to hold the Concordats of the German Nation in the Liège Diocese.

Ans Kapp's "Nachlese," Theil II, p. 417.

Translated into German by J. F.

Maximilian, by the grace of God chosen Roman Emperor and King in Germany, Hungary, Dalmatia, Croatia, Archduke in Austria, Duke of Burgundy, Brabant, Count Palatine, to the venerable Erhard, Bishop of Liège, ecclesiastical prince, our beloved, and to all and every collatoribus of the monasteries located in the diocese of Liège, our imperial grace and all good beforehand.

Because we well recognize that the treaties of the German nation, which were entered into and made between the apostolic see and the now said nation by our then most beloved Lord Father, Frederick the Third, Roman Emperor, have in many and various ways in this diocese of Liège, with your permission and approval, especially by the multiplication of the treaties of the German nation in the diocese of Liège.

472On the Reichstag itself in general. Section 1, no. 167 ff. W. xv, 573-575. 473

The Holy Roman Empire and the German Nation are in danger of being violated and invalidated by the following abuses: the abolition of the apostolic pardons, reservations, unions, incorporations, appointments and powers of appointment, extended acquaintances, inaugurations, resignations and irregularities, and other abuses of this kind, to the greatest prejudice and detriment of the Holy Roman Empire and the German nation, but we want to remedy and counter this so dangerous storm and the rights of the Holy Roman Empire and said nation detrimental consequence, according to our imperial duty, in good time: We order you all and every one of the aforementioned, as well as all other princes in the Holy Roman Empire who have their territories or offices in the aforementioned diocese, and enjoin you by our highest disgrace and punishment set below, that you, as soon as you have received this letter, you shall without delay remove as unlawful owners all and any who, in prejudice to the ordinary collators and the treaties of the said nation, have invaded the monasteries of the said diocese, or have allowed others to come into their possession; those who have been duly legislated upon, and who have entered, as it were, through the door of the sheepfold, and have sought out the lawful and canonical possessors, and have made answerable to them of such revenues by your tithe takers and payers, and others, they may have names as they please, in a real and effectual manner, and for the rest, let no one, be he of any standing, office, or honor, as he pleases, by virtue of certain letters, or of the aforesaid apostolic pardons, or of other letters, even those issued, issued by us, or extorted by force, although it has never occurred to us to approach anyone in favor of the treaties and concordats, to accept him as an independent foundation, or to take the liberty of accepting him, of conceding possession, or of speaking about the revenues. If anyone should dare to act contrary to this imperial decree and will, let him know that he has thereby deprived himself of all the privileges and liberties granted by the Roman Court and contained in the Corpore Juris, and shall be punished by imperial excommunication and confiscation of his property. What punishments, if you should be guilty of them, which is far away, we want to demand them from each of the above-mentioned, by virtue of our power, and have the present edict duly executed. In witness whereof we have made this letter and caused it to be kept with our attached seal. Given in our imperial city, July 2, 1518,

of our empires, the Roman in the thirteenth, the Hungarian but in the 39th year. Sealed by the king, and thus by the emperor's own order. Renner.

B. The papal legate is denied his request for money for the Turkish war.

The report of Achilles Pirminius Gassarin that the estates of the empire did not want to allow either the priestly tithes or the further collection of the indulgences to continue.

From Cyprian's Urkunden zur Reformationgeschichte, Theil II, p. 40.

Translated into German.

The more praised emperor started to hold a great imperial diet, attended by six princes, in the month of Julius, whereupon the tithes, so far imposed on the priests in the German Empire, and other extortions of money from the mob through the letters of indulgence, were completely refused to the Lord Thomas de Vio Cajetan, Pope Leo of the Tenth (who soon after was truly overcome from the Scriptures as the Antichrist and was quite clearly revealed to the whole world) Cardinal Tituli St. Sixti. Sixti, has been completely denied.

169: Raynaldus' excerpt from a speech delivered by the Cardinal Legate Thomas de Vio.

Speech in which he asks the Germans for money for the Turkish War.

From the uuuul. nun. 1518, toio. XX, no. 85 sqq. Translated into German.

The new and unusual name of the tenth, twentieth, or fiftieth part should not frighten you; they would be frightening to me, too, which I gladly confess, if they only occurred. But since they are not to pay the fiftieth, twentieth and tenth part, but only to deposit it in a safe place and with the condition that, if it is not needed at the appointed time for the campaign, the money will be returned to those who have deposited it, you will consider it something godly and holy, and not unpleasant for any Christian man.

474 Cap. 3. from the Diet of Augsburg anno 1518. w. xv, 575-578. 475

So let them refrain from fearing, since there is nothing to fear; and from saying that this procession is only a pretense to dazzle the people, so that the insatiable desire for money will not be so obvious. We, they say, are the Turks whom they want to chase away and drive out of the country; the whole procession is aimed at us. Be calm, and first see how unnecessary and superfluous your fear is; hear how innocently and honestly one deals both with the first confirmed and with all peoples; we do not want to hold the office of treasurer or collector and have the money in our power. The pope does not seek yours, who is willingly and abundantly to distribute what is his among you. But why should we bother to show what the pope's mind is, since it is worth the effort to prove it ourselves. Find out for yourselves, and all those who are so afraid will find out, that all the gold and money that has been contributed is in such a safe place that neither the collectors nor the custodians will receive any of it, but that the entire sum will be used for the benefit and promotion of this procession, or will be returned to those who have given it. We are by no means trying to lead the German treasury to Italy, but the pope wants the German soldiers to be paid from the money received, and he wants the slightest fraud to be committed. Because you also clearly see that the Christian communities, religion, empire, temples, cities, are coming to your protection, they call to you for help and prostrate themselves at your feet. If you abandon them, you Germans will abandon yourselves, if we all stick to Maximilian's flag and expect protection from nowhere but the Roman Empire, even if it concerns your cause as well as that of other countries, since Germany borders on the Turkish Empire before others. For if the Turkish fleet can pass more easily through Italy, the Turkish infantry, on which all luck in war depends before it makes an incursion into Italy, must head for Germany; we would deny that Carinthia, Styria, Croatia, and Hungary would be front walls of Germany.

It is impossible to express how much the most gracious Pope Leo cares about this matter: he cannot refrain from these thoughts day or night; he does not deal with anything else over the table; he has a heartfelt desire to sacrifice not only what is his, but even himself, even blood and life for the Christian religion and the German Empire. Only one thing is left,

that this imperial council announces the war campaign against the Turks and brings it to a conclusion. The Roman Church is waiting for this. All heads and members of the Christian community are looking to this most noble assembly. If nothing is agreed now and the matter is postponed until another meeting, all our hopes will turn to water. Be careful that such a postponement does not give the enemy the opportunity to make peace with the Persians and other neighboring powers, but that it does not bite with the German princes and bring the Christian nation into the greatest misfortune.

Consider for yourselves that this great assembly is the foundation on which the whole work of the procession rests; and if you hesitate long, other Christian princes will undoubtedly withdraw their hands and hearts from it and speak: If Germany, who is most interested because she gets her glory from the honor and majesty of the Roman Empire, who is also responsible for protecting the church, gives a negative answer and postpones the conclusion of one assembly to another, what shall we do? we will follow her example. And so, your delay will bring about the downfall of the Christian community, which is far away. As an excuse, many will plead the freedom of the absentees and say: "We have taken an oath to our church not to do anything that would harm its well-being without its knowledge; we have no authority to interfere with absentees; we first want to consult with them and present the matter at the next convention. That is, with your permission, as much as to say that we do not want to. No one asks you to do impossible things; to break the loyalty that one has to keep even to one's enemies is something we make up our own conscience about; we seek nothing but what concerns you and is within your power, namely to take a decision on a war campaign against the Turks, to think of a way to raise money without doing injustice to anyone; and finally to take a voluntary oath from those who are present that they will help faithfully and honestly so that the above-mentioned will be carried out. This does not conflict with the keeping of your oath and your duty; it does not exceed the limits of your possessive power; nor does it oppose the freedom of the absent. Therefore, remove delay from the way, for it is generally harmful and dangerous.

From this it was clear and obvious that the pope did not proclaim the holy war in order to extort money from the Germans, because he had

476On the Reichstag itself in general. Section 1, No. 169 f. W. xv, 578-580. 477

He did not want to send a penny to Italy, but rather that the German people should contribute to the preservation of their nation by a joint resolution of the German council; On the other hand, those who advised against this war allowed themselves to be taken in by the vice of avarice out of a mere impiety to the detriment of the Church, by refusing, as first indicated, to contribute any money to the glorious work to be undertaken and carried out for the restoration of religion, But by no means did Pope Leo try to enrich the Mediceans with the German money and to buy them new principalities for it, since he himself had in mind to advance with a hundred armed ships before Constantinople and had already sent envoys to various kings.

17V. Answer given by the princes of the German Empire to Cardinal Cajetan and other papal legates at Augsburg in 1518.

This answer came out under the following title: responsio principum Germaniae, data reverendissimis dominis legatis sanctissimi domini nostri Leonis X. et ceteris oratoribus in August. Vindeli- cor. 1518 per eruditissimum dominum Richardum Bartholinum Perusinum, capellanuin reverend. cardina! Gurcensis in litteras relata. 1518. quarto.

Translated into German.

The Cardinal, titled St. Sixti, made his entrance into Augsburg with a rather Persian splendor, as befitted an emissary of the Roman court, for he was resolved either to return to Rome or to be met by the Emperor together with the German imperial princes when he entered Augsburg.

In order that the plea of the papists might be heard in the assembly of the imperial princes, a special meeting was held for this purpose. The papal delegates went there and were received in the second gate of the palace by Marquard von Stain, supreme commander of Bamberg, a brave and handsome man, who represented the emperor in this, as well as by the Cardinal of Mainz and other German princes. First of all, the papal letters and apostolic credits were read, in which the Roman Pontiff informed the German imperial princes of the great danger facing Christendom, and how much they were in danger.

that they needed the help of such considerable states of the empire. He also exhorted them to be concerned for their own honor as well as for the welfare of the whole Christendom, considering their power and the good hope they had everywhere. After various things had been said about this matter by both parts, the Cardinal of the title of St. Sixti gave a very delicate and appropriate speech to the princes assembled there, and after he first of all appealed for their goodwill and testified that they were good ambassadors, he presented the actual reason why they had been sent here; namely, because a particularly great danger was now imminent for the whole of Christendom. He tried to prove this from the many victories that the Turks had achieved for some time. He also took evidence from our own discord at that time, and exhorted the estates to undertake a campaign against the enemies of the Christian faith, because now there were more reasons to begin the war in an active way against this enemy than to keep it away from them in a defensive way. He took evidence from the prosperity, usefulness and religion, as well as from the power, bravery and good state of warfare in which the German Empire currently stood, to show that the estates were both obliged and able to do the same. He added that they would not be able to escape from this matter without the involvement of a disgrace, since the welfare of the whole Christendom depended on the present imperial assembly. In explanation, he cited the example of Emperors Henry and Otto, who had very often saved Christendom from being harassed by foreign enemies; and the closer Germany was to the Turks than Italy, the more zeal and vigilance they should reasonably show, so that they would not only look after and advise their own best interests, but also those of the general public. Finally, in the name of the Roman Pontiff, with many beautiful and thoughtful words, he exhorted the estates assembled at that time to peace and unity.

After the German princes had discussed this proposal together, they replied that they had understood the will and opinion of the Most Holy Father both from the credentials read to them and from the delicate and well-placed speech delivered by the Cardinal, and that they wished to make the necessary mature deliberations for themselves on this important matter.

478 Cap. 3. from the Diet of Augsburg Anno 1518. w. xv, 580-582. 479

The most reverend gentlemen envoys should already now give the Roman Pontiff the assurance in the name of the German imperial estates that they would contribute everything that could help His Holiness to defend and protect the Christian name. For in such an important matter they would never let themselves be lacking. With the next, however, they wanted to communicate a more circumstantial answer to this.

When the German princes of the empire had deliberated for a few days on what answer they wanted to give to the papal envoys (for so much time had passed), a speaker from the priestly college of Liège appeared in the prince's court and would have made a speech if he had not been forbidden to do so by the German princes, who at that time had various other annoying matters on their minds. However, they ordered him to put down on paper what he wanted to say and to hand it over in writing. As he had his speech 1) already written out, he handed it over immediately. But it contained nothing but invective and blasphemies against the Roman court. In it, he recounted all the intrigues, vices, knavery, mischief, and frauds that were encountered at the papal courts in those days. He testified that everything was fundamentally corrupt, that nothing good, nothing godly, nothing just and holy was found there anymore. This, however, and various other things were only mentioned and carried out because all legal claims to the benefits of the clergy had been taken away from them. The situation was now everywhere and in all things as the great thieves and swindlers in Rome wanted it to be. It had come to the point that one could no longer promise anything certain because of the many recourse, acceß and secret reservation in the ecclesiastical office. Expectations, revocations and thousands of other things were all the same, and it would not be long before the previous reservationes mentales would be transformed into reservationes pedales et tibiales 2). Yes, what was most intolerable was that the most stupid and wretched people, who possessed neither virtue nor learning, who had been educated only in the cattle stables or in the cookshops, and who had evil, depraved minds, would be elevated to the most important positions of honor.

1. This is the Document, No. 166.
2. that is, they would be turned into hand and foot cuffs.

in their, the Liège, order; therefore they most humbly requested and entreated the German princes to restrain the unruly outrages of the papal court henchmen; and as all this had been done without the foreknowledge of the very best and holiest Pope Leo the Tenth, they did not doubt that if the German imperial estates heard the complaints led by and to the colleges, those would be seriously punished who in such a way disgraced the Roman court before the world and deprived it of its prestige.

After this and various other pertinent matters had been read, the discussion to be held on the matter was postponed until the afternoon.

In the meantime, the papal letters that he the Pabst had given to his envoys were read. For since he had hitherto been accused by many partly of avarice, partly of arrogance, he endeavored to avert such accusations from himself, and to persuade the princes that it was so far from him that he should ever undertake anything out of ambition, that he would gladly leave the honor of defending the whole of Christendom to others, if they would only lay their hands earnestly on such protection. As for the accusation of avarice, he was accused of it improperly, since he had wished nothing else than that the German princes would announce war to the Turks, from which they would certainly have the greatest benefit.

(7) When the princes read this, they are said (as I have been assured) to have been very displeased about it; they also let themselves out harshly against those who scattered such seeds of dissension, since they now had to take care of public affairs rather than being able to decide what this one and that one wanted to bring up.

But this seemed to them, as the estates of the German Empire, to be the most indecent thing, since they were not afraid to write that the princes should be forced by force if they did not want to be moved by reasons.

Response:

9th When the princes wanted to communicate the answer that was to be given to the envoys of the pope, and which they had written in Latin, they thought it good to subject it to the assessment and censorship of the emperor before it was made public. However, as far as I can assume, it was neither accepted by the emperor, nor was it published.

480 Of the Reichstag itself in general. Section 1, No. 170. w.xv.sW-585. 484

The same was announced the following day in the following manner.

(10) When the envoys and spokesmen of the Roman Pontiff and the King of France, and on the imperial side the Bishop of Trieft and the Provost of Waldkirchen, had met and discussed among themselves the answer of the princes of the Empire, they went to the Emperor. The spokesmen of the King of Poland also met. And after the emperor and the others had organized a session, the bishop of Trieste spoke as follows:

Most Sublime Emperor!

After the princes of the German Empire had well and variously considered what had been presented to them by the most dignified envoys and spokesmen, they had well understood that what they had been asked to do about a campaign against the Turks was a very important and precarious matter. Considering that this matter was of the utmost importance and that more time was needed to consider it, they thought that they could not make an explicit statement about it now. But as soon as each of them would have returned to his hereditary lands, each of them would consult his estates, and what they would deem good would be announced at the next meeting, which, however, was to be scheduled before their departure.

11 The bishop of Trieste presented this briefly and delicately, and perhaps with more caution than our condition and that of the times required. For he did not bring along everything that he had written out and with which one already publicly carried oneself. Therefore, it will not be unhelpful if I communicate here what was actually written by him.

answer as it had been drawn up in writing.

Since the princes of the German Empire had many things to consider that could not be hurried because of the great importance of the matter, there were three causes in particular that could be sufficient to prevent an enterprise against the Turks, if not completely, then at least to postpone it somewhat.

The first is because the power of the enemies is so predominant that at least from Germany fifty thousand men of arms would have to be provided for a war against them. To which end the annual pay and an incredible amount of food would have to be found.

The army would have to pass through Thrace and Mösia, where there is no livelihood to be had and no booty to be taken. The Germans would therefore have to rely on their forces alone, and not on others, to settle their accounts. After various other things, which could reveal the greatness and difficulty of this matter, had been presented in many and emphatic words, he touched on the following points

3. On the other hand, also that very modest and delicate thing that caused the most stir among the common man at that time. This was a main obstacle, because the priests and monasteries could hardly be made to pay tithes, since in Germany no place could be found that was not filled with everyday complaints about this, since up to now the occupation of the ecclesiastical offices had been such that neither the concordats or treaties of the German nation nor international law had remained unoffended. The other nations, the French, Hungarians, Poles, Danes and Britons, enjoyed their liberties without any offence; the treaties and alliances which the Roman Pontiff had recently established with them were held sacred; only the Germans had to be the prey of everyone, even of the strangest people; It is so far away that the courts of the princes, the free imperial cities and ecclesiastical estates are free from the deceit and oppression of the Roman court, that rather all their rights and liberties are curtailed, invalidated, abolished and destroyed, and even the episcopal rights are not spared; hence the so-called patrons and rabulists have gained their wealth at the Roman court. Before one could attain something certain and become entitled to a small spiritual benefit, one had to go through various burdensome procedures, in which each one was set up only for money-making, so that because of terrible expenses and great effort, the church utensils and altar cloths often had to be moved and sold. And it would still be good, if only this would help. For in Rome new canon laws and statutes were daily being devised; and if everything was lacking, silence was not lacking, whereby all law and equity were overturned. Hence it had come about that the ecclesiastical goods were completely exhausted because of protracted processes or many expenses (without which nothing could be obtained in the present state); it was also no longer a secret that one was even ill-disposed against the pope there. For this purpose

482 Cap. 3. from the Diet of Augsburg Anno 1518. w. xv, p8s-587. 483

4. Thirdly, the complaint of the laity was added, which made this matter even more difficult. They said freely and publicly that they would give as little as the twentieth or fiftieth part of their fortune for this purpose. And if the princes wanted to force them to do so, it would be the greatest injustice, since they had already been plundered in so many ways, and their sovereigns had been led around by the nose by the Roman court. They should count for themselves how much war tax they had already had to pay; but they had not started a war against the Turks with it, but had been in a scramble to seize the money they had collected. He also refers, not unreasonably, to the annals, which are said to have been intended for war against the Saracens and Turks from the beginning. He had good reason to ask where these astonishing sums of money had come from, and what had been done with the variously advertised plunders of ecclesiastical properties? So that such a thing would not happen with the tithes demanded from the clergy and the twentieth part from the laity, which has happened up to now, and that would become a custom or rather law, which necessity once requires, they would prevent their part with all their might, so that such impositions would not break down.

These, then, are the reasons why the German princes, in considering such an important and precarious matter, must take time for reflection, so that first of all the people may be soothed by an amicable presentation, and then everything may be arranged for the undertaking and execution of such an important matter with due deliberation.

C. What edicts have been drafted from the imperial deliberations) and from the imperial farewell.

171: The Pope and a commission assembled in Rome sent a letter to Emperor Maximilian I, telling him how to proceed with a campaign against the Turks throughout Christendom. 1517 and 1518.

From Goldast's 6o "8titut. imp., tom. II, p. 127. - The proposals belong to the year 1517, the emperor's answer to the year 1518.

Presented and considered at the Diet of Augsburg in 1518.

In the name of God, amen. Since the undertaking of important things is very well thought out, Her

But since, when good advice is taken, it must also be put into effect without delay, we have also put the considerations that must be made about a very necessary campaign against the Turks into a certain order and explained them in a few chapters. To wit,

1. whether it would be advisable to undertake such a war?

2. Whether it must be conducted in an insulting manner or only in a defensive manner?

What are the most important things that can resist and hinder such a war, or how to remove such obstacles?

4. whether the war to be started should be waged by all Christian princes at the same time, or only by some, and by how many or which ones?
5. what preparations should be made for this, and where the necessities to pay for them should be taken from: namely, first, how to propitiate God; second, where to get money; and third, where to get the soldiers. With regard to the money, it should again be considered in what way it can be collected, how much is required for this, and by whom the account for it should be kept. With regard to the troops, however, it would have to be considered: from which nation they should be recruited, and how many foot soldiers as well as cavalry would be necessary. This would be part of the deliberations on the preparations for such a war.

6 As for the conduct of the war itself, it would have to be considered, firstly, by which route one should go to meet the enemy, by sea or by land, or by both routes at the same time. Secondly, whether the army to be formed should be divided into two parts, a sea power and a land power, or whether it should be left together. Thirdly, what route the army should take on land or where it should be brought to the ships. Fourth, where the army is to assemble, and where it is to attack the enemy first or foremost. Fifth, what arrangements to make so that our army does not lack the necessary sustenance. There are two other external circumstances that are useful and necessary for the conduct of this war:

First, how that which is conquered or captured in this war, if God gives happiness and victory to it, is to be distributed among the Christian princes; who is to do the pronouncing, or whether the distribution of what has been conquered is to

484 Of the Reichstag itself in general. 1. section, no. 171. w. xv,587-sso. 485

Avoidance of all disputes should be postponed until after the end of the war.

Secondly, whether one of the infidel princes, who is afraid of the power of the Turks or believes himself to be dangerous to them, could be invited by us to take part in this war.

We have presupposed the main articles occurring in this investigation in their order; now let us make them again in such order and give our opinion about them.

The first chapter.

Whether such a war should be undertaken against the Turks, however.

There is almost nothing left to discuss on this point. It is no longer in our power and freedom, since our eternal and at the same time very powerful enemy has already made the greatest efforts, and will continue to do so in the future, to expel us from our lands and goods, and even to deprive us of our lives; just as he boldly and proudly lets himself be heard to say that now that he has brought the Orient under his control, he will turn with all his strength to the Occident, and will not rest until he has seized the whole of Christendom. Therefore, we must decide either to sacrifice our blood and lives to him voluntarily, or to let it come to the edge of the sword. Therefore, where there is extreme need, there is no room for far-reaching deliberation.

The other chapter.

Whether this war should be waged in an offensive or defensive manner.

There is also no doubt that among contending parties, the one who fights the other party hostilely is better off than the one who only tries to defend himself against an attack. For once it is a mark of greater courage and superior power to attack others than to expect the attack from them. The courage of the opposing party must always begin to grow more despondent the more one sees the one against whom one is to proceed hostile daring and undertaking. On the other hand, what is weak or uncertain on the enemy's side can best be recognized when the opportunity arises. And much of this will be discovered in the condition in which the Turks are standing, when our armies first come to the point where

The enemy's discoveries can be used for our good and to their detriment. Finally, those cities and peoples who have to think only of their own security have no time and means to organize that by which the enemy could be attacked in his own country. Such inconveniences are caused to the enemy when he is attacked in a violent manner, but they are averted from ours by this very means. Various other reasons could be cited as to why it would be more advisable to wage this war against the Turks in an insulting manner; but these can be easily guessed by everyone. However, two things must be kept in mind when starting such a war by insult. First, that the enemy is immediately attacked with such an army that can suppress him; second, that people are at hand and used in the war council who are familiar with the enemy's country and its entire condition. However, these and other things cannot be unknown to a prudent and vigilant commander.

The third chapter.

By what such a campaign can be hindered, or how such hindrances can be lifted.

The greatest obstacle to such an undertaking would probably be the disagreements and discord among the Christian princes, if there were already some of them or if they should arise in the future, which God, by His grace, wants to prevent. For the prevention of such a pernicious evil and the eradication of such a satanic weed, peace would, however, be desirable, all internal disputes would have to be put aside for at least one year, and after the end of the holy campaign, another six months would have to be added. Such a state of peace would have to be confirmed and assured by all princes of the empire in the most binding manner, and would also have to be increased and assured with the usual church censures, banishment, removal from the empire, deprivation of goods and liberties, in such a way that he who would interrupt this state of peace would be considered a public enemy of God and the Christian faith, but all other princes would be obligated to execute the set punishments and censures on him. If, however, new disputes should arise, they shall either be decided by the Roman Pontiff and the College of Cardinals, or the settlement of the same shall be postponed until after the end of the war.

486 Cap. 3. from the Diet of Augsburg in 1518. w. xv, 590-592. 487

It would also be more holy and salutary if a holy fraternity were established between the princes of the German Empire and the Roman Pontiff, and confirmed by both sides with a sacred oath, and also surrounded with the usual punishments and censures against those who would be tempted to break such a holy union; and all those who would join such a fraternity should commit themselves to persecute with all their strength those who would oppose it; and this fraternity could bear the name fraternitas sancto cruciato, the fraternity for a holy crusade.

The fourth chapter.

Whether the war should be waged by all the princes of the empire at once, or only by some, and by how many, or by which.

We read in the Acts of the Apostles that after the outpouring of the Holy Spirit the faithful disciples of Christ were One Heart and One Soul. If this great gift of God's grace were now to be encountered among the princes of the German Empire, not only would the divine will be evident from an expected victory, but the whole world would also be converted to His most holy faith, which we certainly want to expect from His grace. Now, a certain number of princes who are equal to each other in power does not seem to be necessary for a single army, but nevertheless, for the sake of all kinds of unforeseen human circumstances, it will be good that at least two princes who are equal to each other in power and prestige, who are also in a true friendship with each other through God's grace, command the army. There is also no doubt that His Sacred Imperial Majesty and the most Christian King of France, for many reasons that we do not want to mention now, because they are known to everyone, would be more suitable than anyone else to lead the army on land; And if the other Christian kings or princes were not personally necessary for this work, especially because of the remoteness of their countries, their active help and support in people and money would nevertheless be quite indispensable. And everyone should be willing and ready to pay them, since he is a noble part of Christianity, has to thank God in heaven for his royal dignity on earth, and at the same time protects his own welfare while defending the general welfare.

Accordingly, we consider that through such

The war will be waged happily if all the princes join together and under the leadership of two unanimous commanders. Just as these two powerful princes have already offered to do so, various other kings, princes and nobles have also sacredly pledged to contribute their utmost to such a holy campaign. And we hope that through the heart-guiding power of God the rest will also be moved to follow the example of their godliness and bravery.

The fifth chapter.

Of the preparations necessary for this war, and the means required for it, first of all:

Of Obtaining Divine Help.

As such a war requires great and manifold preparations, it will be important to see how we can be assured of divine support. For in God's hands are the borders and dominion of all worldly kingdoms. Without Him, nothing can be called strong or powerful. And even if we have to fear that he has been provoked to anger against us by our sins, if we take refuge in him with a repentant and penitent heart, he is still the same gracious and forgiving God who once looked upon the Ninevites, whom he had decided to destroy, with mercy and spared them because of their repentance. Just as He, for the sake of the sins of the princes and the people, once gave Asia, Greece, Thrace and Africa, along with many other countries, as a prey to their enemies, so we must call upon Him with all our hearts and ask Him not to inflict a similar calamity upon us. But the way in which God can be reconciled with us is to pray to Him day and night, to fast, to give alms, to sacrifice, and above all to bring Him a contrite, penitent and humble heart. For God is most pleased with this, since, according to the testimony of the prophet, He is not in need of our gifts and sacrifices. Therefore, our whole life must be changed, our hearts must be lifted up to God, preachers of repentance must be sent everywhere and among all nations to exhort people to repentance; the most distinguished clergy and prelates must be reminded to set a good example to others with words and works. If God has been reconciled and gracious to us in this way, He will also give us victory over our enemies.

488 Of the Reichstag itself in general. Section 1, No. 171, W. xv, 592-595. 489

The second is to raise the money needed for the war.

As for the money, which is the most indispensable part of the war, and how it is to be raised as well as preserved and administered, one has to consider first of all the size of this war and the great power of the enemy, which is certainly terrible because of the size of his empire, especially since it has been increased by the recent conquest of Egypt and Syria, which is certainly terrible because of the size of his empire, especially since it has been increased by the recent conquest of Egypt and Syria, to which must be added the great number of his troops and, as they say, the indescribable amount of money among them; Moreover, he has become proud and bold because of the manifold fortunes of war so far, that he thinks of all high and important things. Now, if an army is to be built that will either equal or precede him, a large sum of money will be required. But we thought that it would be sufficient to find a sum of eight times a hundred thousand gold florins. It will not be too difficult to raise such a sum of money. For if, first of all, the Christian kings and princes would make a considerable contribution from their customs duties to such a holy war, since this war concerns their own affairs; and if the enemy should gain a victory, which God would prevent, they would certainly lose far more than they spend on it. As it is said of this enemy that it is his custom to spare the common man, but that he is a sworn enemy of all princes and nobles. Wherever this enemy has ever gone, he has exterminated the princely houses, suppressed the nobility, and thirsted for their blood in a completely insatiable way. Therefore it is all the more advisable that the princes give up a portion of their revenues and customs duties, and thereby make both their own lives and their country secure; whereby we by no means prescribe a certain sum for them, but leave everything to their prudence and generosity.

The other two ways of collecting money depend partly on the clergy and partly on the laity. The clergy shall pay the tenth part of their income from each year; or, if it be deemed good, they shall pay the twentieth or thirtieth part from their lying grounds, according as their income is great; but what has been divested shall be considered as if different tithes had been taken from it.

would have been directed. Or (if it should seem better, and which should therefore be more carefully considered) one could bring all church goods into one estimate, but especially the goods and income of the monasteries, the cathedral and metropolitan churches, and let those flow an annual benefit from it, who are all time owners of it, as much as the maintenance, need and also moderate comfort of the same requires, but with regard to the difference of their persons and dignities, which accompany them; The abundance of all this, however, could be used for such a holy war. It will be necessary, however, that this assessment be arranged with the deliberation of prudent men according to certain degrees, so that those who have little income should annually give no more than the tenth part; those who have a little more, the fourth and third part; but those who have the most income, two-thirds or even three-fourths of their income. Finally, however, it should be seen that every clergyman has so much left that he can live in a comfortable and honnette way; the rest, however, could all be used for this. This should also be done by the clergy all the more inevitably, the more the possessors of the inheritance of Christ owe everything they possess to God, and their example will also inspire others to follow, so that they will gladly sacrifice what is theirs to God.

As for the laymen, they could, if they are of noble status. If they have hereditary and feudal estates in their possession, they may contribute the tenth part of their property to such a war. The others could be made to pay the twentieth part; but those who must seek the support of their lives by their trade and business should not pay more than their hand can manage and their food suffers. Indulgences will also be granted to those who attend such a cross or army march and defend the Christian faith. From these sources, if the war is conducted in an honest manner, a large sum of money can be raised. For faith is not a dead thing in the hearts of the faithful, and the heavenly fatherland is not always despised, but there are and will be many who will gladly buy eternal life for such a small price, if they otherwise recognize that one fights earnestly and without pretense for the honor of God.

This money can now, according to our understanding, be collected, preserved and calculated in the following manner. Once, that each full professor of a

490 Cap. 3. from the Diet of Augsburg anno 1518. w. xv,595-598. 491

The city and the diocese belonging to it shall appoint a priest and a chapter master of the collegiate church, who fear God and have a good name; furthermore, each diocesan of a city shall appoint a competent person for this purpose; and finally, each township shall elect one or two, either from its own resources or from the clergy, as they deem most useful.

These persons shall now send in the money in the manner previously instructed, and keep it either in a box or otherwise in a safe place, but in such a way that each has a special key to open it, and no one can get to it without the other; and they shall keep a written account of the whole sum in the most careful manner. And no one, be he of any rank or dignity, shall be subject to lay his hands on such money in an ecclesiastical manner, or to use it for any other purpose than the advancement of the costs of war, and that by avoiding excommunication and that surrender to the curse and wrath of Almighty God, of which he shall be absolved and absolved by none other than the Roman Pontiff, and only at the hour of death and after previous sufficient satisfaction. That such money shall be used only for the conduct of this holy war; and if by chance the war should not be continued, then such money shall be faithfully returned to those from whom it was collected.

But since the entire sum of money cannot possibly be brought in all at once, yet necessity demands that the army be paid its pay, it will be necessary to arrange a settlement with reputable merchants and moneychangers in each province so that they will take over the delivery of money to the army and also convert the incoming money into a cheap profit. And with this work, they will get heaven for their reward. It will also be necessary to assign to each merchant or moneychanger the provinces from which the collected money is to be delivered to them. This seems to us to be the best way to keep and administer the money. At the same time, however, it seems necessary to us that at least the third part of the entire sum be collected in cash right from the beginning, in order to promote the recruitment of soldiers the sooner. The rest could then be brought in with greater ease and paid out to the army in a previously determined manner.

From recruitment of the army.

The greatest strength of an army consists of foot soldiers and cavalry equipped with cuirasses; and in both kinds of armor the Christians do it before others. The foot soldiers, however, will be drawn from those nations that are accustomed to serve on foot and to keep battle order; among them are the Swiss, the Germans (who are therefore called national servants), the Spaniards and the Bohemians. Among them, many will have to be supplied with rifles, because the enemy has a large number of such warriors among his army, who are equipped with rifles. At least sixty thousand men of arms will be required; but the French and Italians will be best used as cuirassiers, and will likewise be needed to the tune of four thousand. Twelve thousand men of light cavalry will also be necessary, especially since the enemy will outnumber us the most in this kind of men. But we will have to choose people who are most accustomed to such warfare, such as the Spaniards, Italians, Dalmatians and Greeks. If such a land power, which has no lack of sustenance and is equipped with all the necessary armaments, is well led, it will be insurmountable, even with divine blessing. For the establishment of a sea power, however, the Venetians and Genoese from Italy, those from France who live in the province of Brittany and other regions, the Spaniards and the inhabitants of both Sicilies, as well as the kings of England and Portugal, will be able to equip a select number of ships and ships' people and oppose the enemy, as will soon be reported.

The sixth chapter.

What was to be discussed and accomplished with regard to the conduct of the war.

Regarding the necessary consultation on the war, which was the sixth point, the following is to be mentioned

First to consider whether to attack the enemy by land or by sea. However, a fleet at sea, and a powerful fleet at that, with all the necessary necessities, seems to be indispensable, especially since the enemy has already equipped three hundred warships and more vessels are being brought in every day, which, we assume, are to be used for the replacement of the cavalry. Therefore, it is now necessary.

492On the Reichstag itself in general. Section 1, No. 171, W. xv, 598-6". 493

that a naval fleet should also be set up to oppose it. For since half > of the war must be fought at sea, we would be badly off if we lacked a > considerable naval force. This alone would make us half as weak as the > enemy. For in this way the enemy would have sole command of the sea. > Moreover, without a fleet, the means of life would not be transferred > to the army, or the shores, together with the cities lying on the > shores of the sea, could not be sufficiently defended. Thirdly, we > would lose a great deal of our prestige with the enemy and make him > even more courageous and defiant against us if we wanted to wage war > against him without having a fleet in the sea. Finally, we would be > unequal to him in the entire war, and all our preparations on land > would be in vain, if we did not make it our business to arm ourselves > against him at sea as well. For this reason, however, a fleet is > necessary, and one that must not be afraid of the enemy. It is true > that we will not be able to equal them in the number of warships; > nevertheless, it will be easy, at least not impossible, to muster a > strong naval force against him in another way, namely in the following > manner: A hundred warships can be brought together in approximately > the following way. The most Christian king has many of them in the > harbor of Marseilles, and he can provide at least twenty. If, in the > same way, the Catholic king will be able to add eight more to the > twelve warships lying ready in Sicily, it will not even be difficult > for him to do so. The Venetians will be able to equip forty of them; > and the Roman Pontiff, together with the College of Cardinals, will > endeavor to put ten warships to sea. From the Genoese, however, we > will receive thirty warships, as well as various other larger ships, > which they call carachas or galeones. The kings of France and England > will also be able to provide a large number of such ships. For they > have recently had a large number of them built. The kings of Spain and > Portugal will also be able to contribute a considerable number of such > ships. However, each nation will have to maintain this fleet at its > own expense, and in some cases a contribution will have to be made > from the general tax and war chest. Now these ships, if they are in > connection with the aforementioned warships with sailors from Spa- > > If they are occupied from Biscay, Portugal, from Brittany in France, > from Normandy, England and Italy, and if they are supplied with > sufficient heavy artillery, they will not only equal the enemy's > naval power in numbers, but will also be able to overwhelm or disperse > it without any dispute.

As for the commanders of the fleet to be put into the sea, each nation would have to provide them from its own resources to the ships equipped by them. Those, however, to whom the command of the whole war would be left, and who would have an unlimited authority, would be the two kings of England and Portugal, both of whom, according to their known godliness, have offered themselves for it. If, however, the King of England should not be able to undertake this enterprise because of too great a distance, this entire naval power could easily be commanded by the King of Portugal alone.

Secondly, it would have to be considered whether the enemy should be attacked with combined or divided forces and armies; and there is no doubt that the unification of our people and the joining of their forces, especially in the countryside, would be the most beneficial. For a divided number generally shares courage and heartiness, which would by no means be encountered by an enemy who is swarming with people, and if he had his entire army together, a division of ours would be exceedingly disadvantageous. To that extent, our army will not shy away from the multitude of enemies, nor from the danger that arises during the battle. Next, it will not be advisable to attack the enemy here and there, but if we attack him or rather the enemy's capital, it will enhance the honor of our bravery and bring great benefit to the whole war.

Thirdly, it would have to be considered on which way and through which country the army should take its march. Now a threefold proposal would have to be made. It could go either through Germany and Hungary. It would be very convenient, however, if they had reached Hungary, because then the army could be taken by ship and easily launched on the Danube before Constantinople. But this would probably be too far for some princes and therefore inconvenient. Or the route through Dalmatia and Illyria, which is not far from the sea, could be taken.

494 Cap. 3. from the Diet of Augsburg Anno 1518. w. xv, 600-603. 495

is occupied by many areas that are difficult to cross, and is especially inconvenient for cavalry. The third way, in which all these difficulties would be eliminated, would be if the imperial and most Christian Majesties with their troops turned through Italy to Ancona and Brundusium, from where they would have a very convenient entrance into Epirus and Greece. They would be able to pass through these two friendly countries. From Ancona, the troops could easily be shipped across; and once a part of them had gone ahead, their commanders could easily follow.

Fourthly, it would have to be considered where the troops should hold their assembly point, and where they should attack the enemy lands first. The army serving on land could, as already mentioned, assemble at Ancona and Brundusium, but those serving at sea could gather in Sicily, reinforce themselves at the ports of Ancona and Brundusium, and turn with all their might to the enemy shores. In the enemy lands, however, the port of Durach 1) seems to be the most convenient for the arrival of the ships, although it is in the hands of the enemy. However, it will not be difficult to conquer it if our land and sea power approaches it, since the whole shore is safe and provided with various harbors, and the matter will not be so difficult if one takes people who are familiar with the country.

The first undertaking of the army would have to be directed either at the enemy army or at the conquest of the city of Constantinople. One must immediately go for the main one, and if this is beaten or defeated, the other one will be conquered all the more easily. But this would have to happen no differently than if those who know our and the enemy's forces judged that we were superior to them. If this were not the case, we would not even have to undertake a landing, but would have to be content with the possession of what we have. But we leave this to the wisdom and deliberation of the commanders themselves.

Fifth, as for the provisions needed for the army, it will not be difficult to obtain them if, as we thought earlier, our fleet exercises dominion over the sea. For the merchants will freely depart and arrive from Murcia, Apulia, Calabria, Neapolis and Sicily, and will be able to earn all kinds of livelihoods freely and unhindered.

1. "Durach" is Durazzo in Epirus, in ancient times Dyrrachium.

will be able to bring food to the sea. Those who live in Lombardy, indeed almost from the whole of Italy and France, will be able to bring all kinds of food to the sea by means of some rivers, but especially the Po, and from there it will be easy to transfer it to the other shore; but how it is then to be brought to the army is left to the good counsel of those who are present there. It will only be necessary to see to it that one gets in touch with honest merchants who are in good standing and who will arrange for the delivery of the food to the army for a nice profit; the title and the prestige of commissaries could also be attached to them by each local sovereign, so that they could carry on their business with all the greater vigor.

From some external points.

Of the above two external circumstances, and the first: whether a certain unbelieving prince, such as Sophi in Persia, could not be stirred up against the Turks, whom he hates irreconcilably? should not be unhelpful to discuss; but we cannot place any particular hope in him, but must rather rely on God, on our power and good counsel.

Concerning the distribution of what may be conquered, and so that it may be done so fairly that no one has cause to complain about it or to have a cause for discord, arbitrators shall be chosen for such distribution, The Roman Pontiff together with the College of Cardinals, or the princes themselves may compare among themselves and, after the war is over, decide what is due to each of them from the spoils, according to the proportion of the work and expenses expended on this war. And all others must submit to this decision, avoiding those penalties that were threatened above when the state of peace was mentioned. Or such a holy fraternity would have to be established, by virtue of which what has been conquered would be left undivided among themselves until everything could be decided and divided by appointed and popular persons. For to divide something before one has it for certain is clumsy; but to quarrel about it afterwards, after the war is over, is dangerous. In this way, everyone would soon be able to see how much would fall to him, and would not need to spend time in vain with other people's things.

496On the Reichstag itself in general. Section 1, No. 171, W. xv, E-"vs. 497

Up to this point, we have presented our opinion about each piece in particular. But now we want to add one thing and another. For if it were possible for the kings of Hungary and Poland to attack the Turks on the other side with an armed army, there is no doubt that this would contribute greatly to a successful undertaking. For the enemies would be frightened by it and forced to divide their forces at several points. For this reason, however, they can be incited and admonished, and offered the necessary help, but in such a way that the armament of the army discussed above is not deprived of anything. For therein rests the strength of the war and the hope of a victory to be preserved. If, however, without reducing the expenses determined above, something could be given to them by the remote nations, the Norwegians, Danes and Swedes, for example, for the maintenance of an army, then this would certainly be of better benefit to our project.

Similarly, if in addition to the army, which we would like to see united in its forces, as thought above, such a number of troops could be brought to our feet, by means of which we would be able to make an incursion now and then into the enemy countries, and also to occupy the fortresses everywhere well: who does not recognize that such would be beneficial to our undertakings beyond all measure? However, we maintain once again that we must first of all take care only of those things that are most indispensable for war and victory. However, we hope and trust in the Lord that there will be no lack of anything else. For where will one find a noble heart that will not hasten to join in this war, full of a true desire for honor? Where will one find one who is eager to see the world, who should not take up arms on this occasion and march against the enemy? What man will not be impelled by the hope of making spoil to turn with where so great a booty is to be hoped for? Who will prefer to display the specimens of his valor and other praiseworthy qualities before God and man than in so beautiful and holy an undertaking? To all these reasons of motion shall be added the honor and love of God, the welfare of the orthodox church, and the desire to attain the heavenly fatherland. The princes of the earth shall increase their wealth and prestige, the

Brave and noble men contribute their courage and bravery, but all others contribute a part of their temporal fortune to this general cause, help to promote the best of God's cause and human society, and in this way acquire an eternal reward. Even if this enemy is very powerful in numbers, wild and cruel, we are still far superior to him in the bravery of our soldiers and in the good conduct of war, which is most important in war, to such an extent that we can certainly promise ourselves a victory, if God will otherwise graciously hear our prayer. Therefore, there will be neither a lack of money nor of brave men. They will try to follow the example of their most noble kings and princes. These princes will thus, through a moderate effort and toil, by means of such a victory, both increase their own fame and glorify the faith in the true God, spread the inheritance of Christ, and prove themselves worthy of being placed by God in such an exalted place; They will make themselves pleasing in the sight of God, and by such holy warfare they will achieve, besides the increase of their temporal fortune, an eternal fame among men, and their names will be inscribed in heaven.

Marching route.

The Emperor will send the King of Poland and the Electors with his troops, the German national servants, Bohemians, Hungarians, Poles, Danes, and those of the German Order of Knights, 70,000 men strong, namely 20,000 cavalry and 50,000 infantry, in good order and accompanied by sufficient heavy artillery, through Hungary.

The King of France will pass through Friuli with the French, Scottish, Swiss, Lorraine, Savoy, Venetian, Florentine, Sienese and Luccian armies, with 4,000 cuirassiers, 8,000 light cavalry, and 50,000 infantry, also with sufficient heavy artillery.

The King of Portugal will lead a fleet of three hundred large and small ships into the sea, among which at least 60 will be warships. This fleet will put ashore 40,000 men, consisting of Spaniards, English, Portuguese, Genoese, Neapolitans, Sicilians, Flanders, where it will be necessary, together with a large quantity of ordnance, and horses to carry them on land. Of Our Most Holy Father, the Roman Emperor

498 Cap. 3. from the Diet of Augsburg Anno 1518. w. xv,605-6v8. 499

Pabst's fleet could now either unite with this fleet or supply food to another army that is to pass through Friuli on foot. This fleet can also turn to the area of Apollonia and Dyrrachium to await there another army of the king in France. If it should be deemed good, it can turn from there to Peloponnesus, or straight to Constantinople, or unite with the above army, if necessary, at the Gulf of Thessalonica, or go to Jerusalem and Egypt, since another army led by Hungary will not get far from the Gulf of Salonika.

Twelve million ducats would be sufficient for all these undertakings in a period of two years. Now, if the immediate rulers would give the fourth part of their annual income for this purpose; if, furthermore, the ecclesiastical princes would also grant a fourth part for this purpose; Thirdly, if those princes, commonwealths and other secular lords contributed half a tithe of their revenues, and the people paid the fourth part of a penny of every pound in buying and selling, and if the collections collected at the sermons on the cross were abundantly given and diligently sent in, it is to be believed that these five means, if properly used and administered, would amount to far more in revenue than in expenditure, that is, far exceed twelve million.

Consultatio Germanica, that is,

Consultation, which was held by the princes, princes and estates of the Holy Roman Empire at the

Augsburg in the year 1518 held imperial days were hired.

In the name of God and under the government of the Holy Spirit, Amen! After our most holy Lord and Father Leo X., Roman Pontiff, together with the whole college of the most reverend Cardinals, also with the participation of the spokesmen of various Christian kings and princes, who have met in the city of Rome for the consideration of the present urgent need of all Christendom, In virtue of the pastoral office entrusted to him over the host of the Lord, he considered and seriously pondered, not without great mortification of his paternal heart, how for some time now the sworn enemies of our most holy faith, the cruel and abominable Turkish people,

raged against the Christians, not only in the neighboring provinces, Aetolia, Peloponnesus, Achaia, Arcadia, all of Greece, Thessaly, Magnesia, Macedonia, Epirus, Eubona Euboea?, Moesia, Thrace, yes, even Constantinople, the headquarters of the former Oriental empire, first troubled by hostile raids, but afterwards also devastated, filled with murder and blood, and finally even subjected to their authority, but afterwards even penetrated into the heart of Italy, and at times let himself be seen not far from the walls of the city of Rome, where the head of all Christendom dwells and the apostolic see has been erected; there he vented his fury, plundered, devastated, and then returned to his fatherland with much booty, rejoicing and exulting, Moreover, this most holy father also perceived that the Christians themselves, either out of a secret doom of God over our sins, or because the vast majority of them look only to their own self-interest, and do not care about the general cause, are listening to the groans of the wretched, the tears of the oppressed with deaf ears and closed eyes, and therefore no efforts have yet been made to oppose the cruel undertakings of this general enemy of Christianity, or to heal the wounds that have been inflicted. And although such things can still be regarded rather indifferently, since this public enemy had not yet spread so far as we now see it apparently before our eyes, over which also some of the previous Turkish tyrants were so much more easily carried by the Christian rulers, who, although they had brought some small countries under themselves, had nevertheless not yet directed their thoughts at all to spreading themselves over the whole face of the earth. But after he had imagined the present state of affairs, and considered how great and powerful this general enemy had now become, as being now not content with those provinces, countries, and empires which his ancestors had formerly taken from the Christians, nay, no longer content with all Asia and a part of Europe, but, after having made the king of the Persians small and crumbly in various field battles, also strangled two Egyptian sultans in a cruel manner, Assyria, Arabia, Egypt, and many African provinces, especially, as they say, Bugia, Tunis, Tremetz [Tripoli?He also has an insatiable thirst for the blood of Christians, according to his own lust for power,

500 Of the Reichstag itself in general. Section 1, No. 171, W. xv, 608-610. 501

is an enemy of all princes and all nobility, and publicly boasts that, after having conquered the whole Orient and a large part of the countries of the Middle East, he is now going to attack the Westerners, that is, to rage even into the bowels of the Christians, and, since no one particularly opposes him, to make the whole world submissive to him by force of arms, but especially to destroy the Christian church, which was founded by the blood of the crucified Savior Jesus Christ, and to subject the holy Catholic faith to the shameful impure Mohammedan sect, and to force the Christian peoples to abandon their religion, yes, to conspire against it with the cruelest tortures. To this end he has been made even more proud and audacious by the recent victory, since he has brought under his control even that land in which Jesus was born, and Mount Calvary, on which the footsteps of his cross are still to be found, as well as the tomb in which the most holy body of Jesus Christ was laid, and the fatherland of the blessed Virgin Mary and of all the holy apostles. All these places are now trodden upon by the unclean, shameful feet of these enemies of Christ, and are possessed to our own shame by those who, alas! have variously defiled and polluted their hands with the blood of Christians; not to think that the Christians have now been robbed of the opportunity to make pilgrimages thither, by which they were formerly variously comforted.

Now that all this has been well considered, and it is easy to see that the Christians are not only in great danger, since this strong enemy already has two hundred large and small ships in the sea and is preparing more and more of them, but also that there is an unavoidable necessity to fight with this enemy over property and blood, life and salvation, papal sanctities have considered that it is no longer possible to sit still or to postpone deliberations any longer, and with the involvement of all the above-mentioned persons, have deemed it necessary that a general array and campaign be organized against this general enemy of the Christians; They have also decreed that first of all the most high God must be moved by unceasing prayer and supplication, fasting, sacrifices, penitential exercises, by repentant and humble hearts, that he should not be mindful of our sins, but only of his mercy, that according to the same he should also be gracious to us, and that he should govern our minds and hearts for the happy conduct of such an important matter. But that also,

Secondly, that all wars, hostilities and disputes which have hitherto existed among the Christian princes and potentates be cleared out of the way, and either be settled by a lasting, honest peace, or else be set aside for a time by means of a standstill, so that each one may have the freer hand to arm himself for war against this enemy; Thirdly, everything that belongs to such an important matter, namely the manner in which this war is to be conducted, how people, money and means of life are to be raised and procured, is to be elaborated widely and wisely, and such advice, after it has been drawn up in writing by the unanimous consent of all the members assembled at that time, is to be presented to the most insurmountable Roman Emperor Maximilian, as the head of the secular princes, defender of the apostolic see and Christian faith, who at the same time has the greatest experience in matters of war, for examination and consideration, so that he, according to his wisdom and experience in matters of war, if something should be added to or taken away from this proposal, would open his insight and good advice.

1. Although the most noble Emperor, who was already aware of all the above-mentioned circumstances from undeniable samples, and who is also being increasingly confirmed in this regard by written and oral testimonies, has often regretted this state of affairs from the bottom of his heart, and has also often asked the most holy Father, as well as other Christian kings and princes, for help against this spreading distress, and other Christian kings and princes, he has often sought and requested help against this spreading misery, he has often discussed it with the entire German nation and his advisors, and from his earliest childhood he has wished for nothing so much as that he might one day have the opportunity to attend such a campaign: Nevertheless, the ambassador who brought him this proposal and the reports of so many distinguished men was very pleasant to him. And although he recognized that all and every article had been written with great understanding, skill and wisdom, he did not want to omit that his advisors, who were present with him at the time, read through everything carefully, examined it and considered it, and that what they found necessary to remember should be put down in writing.

(2) But the above-mentioned councilors, after having carefully and thoroughly examined everything, found nothing to be added or done that could be conducive to the execution of such a project; especially if the condition among the Christians were such that

502 Cap. 3. from the Diet of Augsburg anno 1518. w. xv.mo-E. 503

would like that the sooner the better such a war could be started and such a campaign undertaken. But because such a matter is so important and involves so much work that it will be impossible to carry it out in the coming summer; Since the German empire and people consist of many different countries, governed by many different princes and laws, customs and habits, and it is therefore not possible to bring about a general campaign at once and with speed, but it is nevertheless to be feared that the Turk, who has already equipped a large fleet and made astonishing war establishments, will not rest and refrain from filling one and another Christian province; The imperial councillors have therefore wished to submit in writing, with due deference, some of their proposals as to what should be done in the coming year against these enemies; what could be done in the next two years until a general expedition; what generals the army could lead, what people and money the cause could be attacked with: So that the present year may not pass without the slightest counter-event, and at least something may happen to shift his aim, lest he gain a firm foothold in the recently conquered kingdoms, rule them according to his own liking, allow himself to be worshipped therein, and also assault the other African kings and potentates, of whom he has not yet seized, meanwhile with war, from all of whom he would certainly extort astonishing sums of money, and use them against the Christians without any doubt. However, the said councils want to hand over their opinion in all respects to the most holy Lord and Father, and to other councils of Christian kings and princes assembled there, and not to deviate from the above-mentioned proposals sent to the Imperial Majesty, but to stand by them as wisely considered and reasoned. They are also of the opinion that, if in the coming summer no movements arise among the Christians against this enemy, the latter will in the following years curtail all opportunities for the Christians, and all help that could be expected from foreigners will be displaced, if we do not try to get ahead of him soon. Therefore, this matter must by no means remain suspended until the following year, but rather the African kings and princes must be admonished, encouraged and helped, also the Scythians and Tartars, by means of rewards and pay, to a general enterprise against the Christians.

The Turks will have to bring up the troops before the Turks get ahead of them. Since they lost a great many people in the last wars with the Sultan and Sophi, there is no doubt that they will seek to enlist new troops from the neighboring peoples. If the Africans, Scythians or Tartars could be hired by us first in the coming year, there would be all the fewer people left for our enemies.

The Imperial Councillors have indicated in the following how the money necessary for the war is to be raised, and in such a way that it is bearable for the Germans, although they are not at all willing to present this as a law and guideline to those princes who can make a better proposal for raising money in their kingdoms and countries, but they are willing and ready to let others find their insights. The order in which the war is to begin and the command under which it is to be conducted, so that the Christians are not allowed to be idle during the three-year period set, has also been instructed in the following documents.

(4) First of all, the funds to be raised for this undertaking shall be discussed. Next, how the disputes among the Christian princes are to be settled; by whom and how this can be done throughout Christendom; and also which of the Christian princes are to remain at home during the first year in order to settle all disputes. Thirdly, what is to be done in the coming year and then in the two following years. Each point must be dealt with in due order.

(5) First of all, as regards the maintenance and sufficient pay of a numerous army necessary for this undertaking, three years in succession, Imperial Majesty's Councilors consider it convenient and necessary if the whole of Christendom were to arrange for the fiftieth man to be selected by all families and houses in the ecclesiastical and secular classes and provided for this war; the remaining forty-nine, however, would be required to provide him with his annual sustenance. The maintenance itself, however, as determined above by the most holy pope and his councilors, could be communicated in the following manner: a strongly armed horseman or cuirassier would be paid six ducats monthly, those belonging to the light cavalry four or five ducats, and those serving in the infantry three ducats monthly. Such money, however, would be

504On the Reichstag itself in general. Section 1, No. 171, W. xv, 6i3-6is. 505

The money could be collected if a florin or Rhenish florin contribution were imposed on each house or family every month.

In addition to this money, which was placed on each house and family, the entire clergy in all of Christendom (with the exception of the mendicant order, which has no certain income at all) would have to pay the tenth part of all their income and goods for this undertaking these three years in succession.

(7) Likewise, all those in the secular class, but especially those who have their own houses and families, must contribute the twentieth part of their income for this very purpose.

(8) All, both clergy and secular, including widows, if they have no real estate or income, but possess cash or other movable property, they shall be bound, though in silence, by oath to declare the sum of their property. If an estimate has been made of how much they can use annually, then they, as well as the others, shall pay off the twentieth part.

All manual laborers and day laborers, including those who serve other masters for a certain wage, shall pay half a Rhenish florin for this war. However, if among such servants some are found who either have income for themselves or otherwise possess money and movable property, they shall be put on a footing with those mentioned in the previous article.

Moreover, our most holy Father could send people throughout Christendom and have them preach sermons on the cross and the army. If, by means of such sermons, a king, a prince, or any other common man should be induced to attend this holy war at his own expense, he shall then be exempt from all the above-mentioned obligations and burdens.

(11) Those, however, who for other reasons are prevented from personally attending this holy campaign, may, nevertheless, if they have previously contributed their usual contingent to it, be made partakers of the fruits and benefits of this holy war in another way, if they have contributed something to the happy continuation of this war according to their ability and in true, zealous devotion, or if they have enabled others to make such a contribution.

The necessary number of soldiers will be easily gathered from the whole of Christendom, if both spiritual and secular princes, governors and authorities, bishops and priests, in their countries, provinces, cities, bishoprics and parishes, will take care that everything that is male is counted and written out from man to man.

(13) In the ordinary recruitment, however, it shall be kept as reported above, namely that all houses and families shall always provide the fiftieth man. No less can others be recruited from the collected tenth and twentieth part of goods and income. Regarding the money that is to be collected through indulgences and army sermons, the papal holiness, the imperial majesty, princes, estates and communities in Christendom shall select skilful, honest and prudent men, both spiritual and secular, who will faithfully administer the collected money and then give due account of their housekeeping.

As for the equipment and heavy ordnance necessary for war, the kings, princes, and other commonwealths shall be required, according to their ability and strength, to help each other out as necessity requires. The transport and government of these, however, as well as the corresponding powder, lead and the like, along with all other expenses incurred by the carriage, must be paid from the general war chest of Christendom.

(15) Perhaps it would be more convenient and useful in this war, too, if those who want to serve in it were partly taken in full pay, but partly also provided with subsistence, especially because it will be difficult to find so many merchants who can procure such a large quantity of provisions and food. Those, however, who have taken it upon themselves to supply the army with food, will have to be given freedom to buy out everything through the whole of Christendom, and even to buy, pay for and bring in what they need without delay over the sea. Therefore, it seems to be necessary to appoint commissars of provisions for this undertaking, both on this side and on the other side of the sea, who will be responsible for the acquisition of foodstuffs and will then sell or distribute them to the army.

506 Cap. 3. from the imperial diet at Augsburg anno 1518. w. xv, 615-6i8. 507

Such commissions for provisions shall correspond with each other according to the nature of the regions, and thereafter give a faithful and honest account of their administration before the deputies elected by the whole of Christendom.

16. Since it is known that there are many and various disagreements among Christians, especially among various great and powerful leaders, which have not yet been settled to this hour, and therefore it could easily happen that one or the other could fall apart and become apostate when the occasion arises, it is nevertheless important to see that private disputes and domestic hostilities do not benefit the general enemy of the Christian name, that private quarrels and domestic hostilities would not be beneficial to the general enemy of the Christian name, but detrimental to such a holy and necessary campaign, while all others would freely and safely decide to undertake such an enterprise, but would by no means be prevented, stopped or even alienated by such internal discord and unrest: It will be absolutely necessary that all these domestic wars, disputes and discord, which are either now really pending or could arise, be settled among all states without any objection, or postponed until another time. Since it may be a long and arduous task to establish peace and friendship among all and sundry, let at least a six-year standstill be established among all those who have something to do with each other, the cause of their quarrels being as great as it may be; so that all Christian princes, powers and authorities may enjoy true peace and security during this time; and after the three years appointed for this war have elapsed, another three years may remain, during which Christendom may have peace, so that it may not, immediately after the end of such an arduous and dangerous campaign, be involved in a new war and be plunged into harm and unrest.

(17) But what is to be done in each of these three years appointed for war must also be carefully considered, since among the vast majority of peoples in Christendom there is such stupidity and inexperience in these matters, such irrepressible obstinacy, together with an awkwardness and coarseness in manners, that they either do not at all respect or do not even understand what belongs to the general welfare; therefore it can easily happen that when such a general contribution of the tenth year is offered, the tenth year is not paid.

If it is to be carried out from house to house, such people will be found who will resist with all their might, who will not want to be burdened with such a burden, but will prove to be disobedient and recalcitrant.

(18) Therefore, in the next year, which will be the thousand five hundred and eighteenth, (1) serious steps shall be taken to establish and establish such a general treasury throughout Christendom, and to remove from the way all that would oppose or hinder it. Thereupon all wars and disputes pending among Christian princes and potentates shall be set aside and postponed for six whole years; but those who oppose it shall be punished by the apostolic see with the strictest ecclesiastical ban, and by the imperial majesty with the imperial ban and disgrace. Should any of them resist in an audacious manner and persist in his recalcitrance, he shall be warred against with arms by all other Christian princes as a pacifist and punished according to the law. In such execution against the recalcitrant and the disturbers of the peace, the Most Serene King of France shall have the upper hand, and he shall especially enjoin those princes and peoples of Christendom who live towards morning and towards midnight or who border on his kingdom, even against their will and by means of coercion, to pay the contribution as well as to enter into the standstill for six years. Those, however, who live further towards evening and midnight, shall be held to their duty by the Most Serene King of England, as he will bring these decrees to execution in the same whole area. Whoever shall dare to break such a desired retirement shall be severely punished for it. Finally, those who live from the evening until noon, if they should be tempted to interrupt such a general settlement, will be chastised by our most holy Lord and Father, the Roman Pontiff, either directly, or by the standard-bearers of the apostolic see, as their recalcitrance deserves.

19 Therefore, it does not seem to be a bad thing if, in order to calm down all the unrest that could easily arise, as was thought before, first of all the two most illustrious kings of

1. Here, it is evident that these Rathschläge belong to the year 1517.

508On the Reichstag itself in general. 1. section, no. 171. w. xv, 6i8-62v. 509

France and England remained present in their kingdoms during the first year of this campaign, and diligently and carefully awaited the office that had been assigned to them in the meantime. Should necessity now require that the recalcitrant be driven to observe their duties by more severe means of coercion, half of the contribution which is to be demanded from the houses and families could be applied to defray the expenses. What can be spared from such tenth or twentieth part, however, shall be used for the Asrican enterprise, of which something shall be reported hereafter. For the purpose of taming the rebels and recalcitrants, which is to be carried out by the Roman Pontiff and the aforementioned kings, skilled commanders experienced in warfare are to be chosen in all regions, who are to be present wherever necessity may require, and who are to remedy all difficulties in good time.

(20) But what should be done in the next year, before the general campaign is opened, there will be another opportunity, so that in the first year, when a general army is being formed, the Turks will not have a completely free hand to do as they please. For since the Christian princes have good hope that they will be able to persuade the Persian Sophi to take up arms against the Turks, especially since he fell very short in some battles and was abandoned by the Sultan in Egypt in the last campaign, they should also take his entire army with them, And since his whole army has been taken away in such a way that he would rather wish for peace than war, it is necessary to consider how something could be done by the Christians to his disadvantage in Africa, which this tyrant has begun to subjugate for some time. If the Turks should oppose them, they can, on such an occasion, dare to quarrel with them in the expectation of victory, and, with divine assistance, make the beginning of a happy enterprise. If, through the humble prayers and supplications of the Christians, they could reach out further, they would do well to go before Alkair, that is, before the outcast Egyptian king's residence, pursue their victory, and make that city subservient to us, which, by all accounts, would be quite easy to accomplish because it is not particularly fortified. And with the conquest of this place, the Nile River and all of Africa would be given over to the Christians.

The Persian army would fall into the hands of the Persians, but the Turks would be deprived of the opportunity to continue their attacks there. From there, a way would be open to make the Persian king all the more courageous to attack this common enemy.

21. Therefore, it would not be a bad thing if something were to be done in Africa in the coming summer, especially so that those kings who have not yet come under the control of the Turks, such as the kings of Tremez Tripoli, Fez and Morocco, as well as the Arabs and Libyans who inhabit the mountains, might be encouraged; These could be supported, and with the help of the troops of the Christians they could be encouraged to undertake an enterprise against the Turks, also attracted by pay and rewards.

The supreme commanders of the expedition to be undertaken next year shall be the Most Serene Emperor and the King of Portugal, in conjunction with the Catholic King, as well as with the participation of other princes, except those whose peoples are destined for the undertaking in Poland. In the following two years, these leaders, among others, will remain there and will remain until the end of the war. In order to carry out this plan, to arm and maintain their army, they will need the other half of the contribution of the fiftieth part; no less will they have to use the contribution of the tenth and twentieth part, mentioned above, for their campaign; But especially from Germany, where this money can be raised most easily, just as from there the food and other necessities of war can be procured, and the soldiers necessary for the enterprise, according to the condition of each province, can be taken from it. To support this, the Most Holy King of France, along with a few others, will provide a fleet at sea, so that the Emperor and the King in Portugal will have to act jointly on water and on land.

(23) Above all, however, it will be necessary for our most holy Father, along with others who are gathered in Rome because of this matter, to send skilled persons to the above-mentioned Astrian kings (and if there are others who have not yet relinquished their lands to the Turk), to discover this plan to them through them, and to have them admonished that they, together with the Africans who are subject to them, as

510 Cap. 3. from the Diet of Augsburg anno 1518. w. xv, 620-623. 511

The Arabs inhabiting the mountains, or if they can muster others with them, would also make an attempt against the Turks, as these peoples, after having suffered so much from the Turkish tyrants in the past years, can easily be used for their purposes.

24. The other enterprise of this coming year will be undertaken by the most illustrious King of Poland, both in his name and in so far as he is the guardian of Louis, King of Hungary, and his subordinate army will be brought together from Poland, Hungary, Bohemia, Moravia, Silesia and other countries subject to him; Subsidies will also be handed to him from Lower Austria, and the necessary artillery will be provided by the Emperor's Majesty; Bavaria, however, will be able to reinforce its army with men and supply it with food after the repartition has been made.

Those who do not want to or cannot attend this campaign personally will have to recruit and provide other soldiers by means of the money to be demanded from them, which they will easily find in Bohemia. For the so-called national servants are not to be used for the first expedition, but are to be saved until the other African expedition.

(26) It will be no less beneficial and profitable if the Roman Pontiff, together with his assembled council, will take care that some Scythians and Tartars, who live nearest to the Poles, Russians and Moldovans, will be brought into arms against the Turks by means of proper pay and reward. These, together with those Moldavians and Wallachians who live in the so-called Great Moldavia and Wallachia (and who could easily be divested of the service they have hitherto rendered to the Turks for a certain amount of pay), could dare to make the first raid with the King of Poland in the coming year, and at the same time draw to themselves those who live in Little Wallachia.

(27) Just as the Tartars, in addition to the ordinary pay given to them by the papal court, must be tempted by other decent rewards.

28. When these three nations, the Scythians, Moldavians and Wallachians, join the army of the most noble King of Poland, he will prepare an expedition to Smedra 1) or Chilia.
29. "Smedra" will be Semendria or Smederewo, a fortress on the right bank of the Danube, below Belgrade. - "Chilia" will be Kilia or Kili, a fortified city at the mouth of the northern arm of the Danube.

And when these places have been happily conquered and a sufficient garrison has been left there, the troops can then return to their winter quarters. And this undertaking will be all the easier for the King of Poland, because the tyrant of the Turks does not think so much of this region as of the preservation of Syria, Arabia, Africa, which he has only recently subjected to his control, or of a new conquest of other Asiatic countries.

In the other year appointed for this expedition, which will be the fifteen hundred and nineteenth, the Most Sublime Roman Emperor Maximilian, together with the King of Portugal, will continue the enterprise begun in Africa, go beyond Alcair and Alexandria, and will be able to strengthen his army with the African, Moor and Arab soldiers, especially since from those who inhabit Fetz, Morocco and the Arabian mountains alone, more than a hundred thousand men can easily be raised.

In this second year of the proposed expedition, the most illustrious King of England will be able to approach the Emperor with a fleet to support him; just as our most holy father, the Pope of Rome, together with his cardinals, will not fail to admonish him not to break the loyalty he has so sacredly pledged to the Emperor in this matter. With this King of England will be able to join the King of Denmark, together with the troops of the Grand Master of the Prussian Knights of the Order and Russian archers, of which they have a great number, and which do good service at sea.

These, together with the troops of the Roman emperor and the king of Portugal, will be able to undertake an expedition to Africa and expect a victory, to make Alcair and Alexandria their subjects, to cross the Nile, to bring the Persian Sophi into arms against the Turks, and to bring them to a common understanding with the Christians. The Christians cannot imagine anything easier than this, since the tyrant of the Turks will then not be able to use the Scythians and Tartars, who are too far away from him, against the Persians; moreover, the Christians will see that they can draw the Scythians and Tartars to themselves by promising them richer pay, as was thought above.

32. in this same fifteen hundred and nine-

512On the Reichstag itself in general. I. Sect., No. 171. W.xv, 623-625. 513

In the tenth year, the King of France will send all his troops, as many as he can muster except those which he, like other Christian princes, will have to send in the 1518th year. In the tenth year, as many of his troops as he can muster, in addition to those which he, like other Christian princes, will have to send to the Arican expedition in the year 1518, and which will have to be supported by the other half of the contribution to be collected, as well as by the tenth and twentieth penny of all goods and revenues, will prepare for this holy campaign, and will be able to march through Italy and Friuli, Illyria, Croatia and Dalmatia, and from there set out straight for the trading city of the Turks, called Oberbosna 1).

33. Why such a route would be more beneficial and advantageous for the whole of Christendom as well as for the king of France himself than an African or midnight route, can easily be judged from the fact that in the last few years some occidental Christian peoples have been involved in all kinds of wars and quarrels with the king of France, the memory of which could easily cause all kinds of trouble during his passage. On the other hand, with the Christians living towards the east, who never waged war with him, such inconveniences and hostilities are not to be suspected.

34. In the same year, the above-mentioned King of Poland, with his own army as well as with the auxiliary troops consisting of Wallachians, Moldavians and Scythians, will continue the undertakings begun in the previous year and unite with the King of France to besiege the city of Upper Bosna; They will then advance on both sides and besiege the two cities in Thrace, Philippopolis and Adrianopolis, and, if possible, conquer and fortify them and try to remain in them as a rampart. From there, however, the Tartars, Scythians and Wallachians, who will be granted a dwelling in these cities, will go on raids into the neighboring countries, take booty and collect plunder for the maintenance of the army. They will also be gladly accepted if they carry out a raid on Calcidon Chalkis? or Negroponte, or otherwise on one of the nearest harbors, and are willing to conquer the same, into which the African fleet, if it first carries out its project in Africa, could then enter in the third year determined for this enterprise, expose the people leading it there, and the latter could then unite with the land forces of the King of France.

1. This is, Bosna Serai, the most important trading town in Bosnia.

In the third year of this campaign, which will be 1520. In the third year of this campaign, which will be 1520, the Most Serene Emperor, together with the King of Portugal, if they have previously liberated Africa (as mentioned above), conquered the cities of Alcair and Alexandria, and dispersed the Turkish fleet (according to the Turks' plan), will have their army cross into Greece, since they will not lack ships and vehicles to accomplish this, unite there with the King of France and Poland, and attack the Turkish capital, Constantinople. And when they have conquered Constantinople, they will penetrate further into Asia Minor or Natolia and other more remote Turkish cities, and try to subdue them, in which they will undoubtedly be helped by Sophi, the king of the Persians. And in this way they will conclude this holy war, when they have defeated and dispersed the general enemy of the Christians.

36. But the above-mentioned Christian princes will be able to win over the Sophi of the Persians by the following rewards, if they agree with him that after the conquest of these provinces half of Natolia, all of Caramania and Armenia will be given to him; but the rest of what has been conquered and won in Asia and Africa, especially Egypt and the holy Jerusalem, where the tomb of Christ is, must remain for the Christians alone.

(37) If by such a happy success Christianity had spread almost three times more and more, it would be necessary to see to it that the conquered peoples were also gradually converted to the Christian faith by mild means.

But those kingdoms, provinces and territories which have been conquered in this holy military campaign shall be divided without all deceit and guile by the Christian kings, princes and estates, according to the pronouncement and decision of certain judges, to whom the Most Holy Father and his entire College of Cardinals shall be elected.

Finally, in order that everything may be expedited and set in motion, it will be necessary for Christian kings, princes and authorities, who, as reported above, will be present at the Arican expedition, to dispatch their emissaries to their imperial majesty, the sooner the better, to consider, examine and set in motion everything and anything that has been proposed here with the same, above what necessity requires,

514 Cap. 3. from the Diet of Augsburg Anno 1518. w. xv, 6W-628. 515

The Emperor will unite the three years with his Imperial Majesty, and help to accomplish what has been popular in Rome, as well as with all kings, princes and states, and especially what will be popular because of the African expedition, as both the matter itself and the hostile counter-measures in the future summer may require.

(40) The kings, princes and states who will follow the King of France's march will do the same, send their envoys to him in good time to arrange the necessary things, and also stay with him until the matter is finished.

Thirdly, those who go to battle with the King of Poland will send their envoys to him to have the necessary conversation.

42. Finally, the necessity seems to require that all Christian kings and princes send their emissaries to Rome to our most holy father, or confirm those already there, so that they can negotiate the necessary matters with his papal holiness during the three-year expedition and drive it forward, They can also support it with all possible diligence, so that what was once decided together, especially the collection of money, the recruitment and payment of troops, the unity in Christendom, and above all the six-year truce among them, will be unbreakably taken care of and kept.

His Imperial Majesty's response to previous proposal

After His Sacred Imperial Majesty, following the response received from the Princes and Estates of the Holy Roman Empire assembled at the Imperial Diet in Augsburg, which was drafted concerning a general campaign to be undertaken against the Turks, saw and considered very well, that they were still far removed from the intention and desire of our most Holy Father, as well as from the almost unanimous opinion of many other Christian kings, princes and states, so they did not consider it advisable to give the princes and states an answer; where not only for this reason with the envoys of the Holy Apostolic See, as well as the spokesmen of the kings of France and Poland, who are staying with them because it concerns a general matter, diligent inter

The answer to this question has been diligently examined and investigated. But after this very answer has been examined and investigated with all diligence, also in the name of all Christendom, which the assembled princes and estates present at the said Imperial Diet, it has again been unanimously submitted to His Imperial Majesty, who, in this war against the Turks, not only present His Imperial Majesty as Emperor the head of the German Empire, but also represent their sons and brothers, the most illustrious Kings of Spain, Hungary and Denmark, 1) who have granted him their authority to do so, and who are also of the opinion that the King of Portugal, although always at war with the Indians and Moroccans, will not evade such a sacred undertaking: They have decided to give the following answer to the noble Princes and Estates of the Holy Roman Empire on their proposal:

First of all, His Imperial Majesty considered that the princes and estates of the empire, in such an important matter, did not take into account the great misfortune and danger hanging over the heads of the Christians, especially after the return of the tyrant, the Turk, in Europe; as which, as His Imperial Majesty is informed by credible testimonies, not only after having obtained victory over the Sultan of Syria and Egypt, and conquered a part of Africa, but also after having put to flight (which was unknown to them before) the Persian Sophi with his whole army, and thereby almost the whole of Armenia brought to them and conquered, so proudly and wantonly, also by the booty made by the Persians and Egyptians so enriched themselves that they now also equipped a strong fleet, and let it sail with many people from their ports; He is also now turning all his forces against the Christians, since he no longer has an enemy in Asia around him of whom we could hope that he would be able to do something to him.

Furthermore, the emperor, envoys and spokesmen are of the opinion that the assembled princes have not sufficiently considered whether the assembly of such a powerful and world-famous people, on which the other Christian nations have cast their eyes, from whose strength and bravery they expect so much, will be brought to ruin, and thereby give the enemy as much courage as the whole of Christendom a general fright;

1. In the old edition: "Dacien".

516On the Reichstag itself in general. I.Sect., No. 171 f. W. xv. ess-W". 517

and that part of the Lord's host which dwells on the Turkish frontiers and has been our shield and rampart to the present day, still preserves itself in its pitiful condition, will then become a prey to the teeth of these wolves, consequently this enterprise of the princes will not attain the expected outcome and will not only be very harmful to the whole of Christendom, but also to the whole of the German Empire, This will not only be very harmful to Christendom as a whole, but also to the entire German Empire, its princes and estates, and will arouse no small suspicion among other Christian potentates of carelessness, laziness, and all sorts of reproaches that, since others could be found so ready and willing for such a holy and necessary undertaking, only the Germans wanted to remain in a sluggishness and sleepiness, not unlike having lost their way and forgotten the old bravery of their ancestors. Nor can His Imperial Majesty be persuaded to believe that at another meeting, which they want to organize, anything more fruitful will be achieved than at the present one, where only one thing has been wrapped up in another and nothing has been done or decided. All the Electors, together with many other wise and powerful princes of the empire, are with each other, through whose good counsel, wisdom and experience everything can be timely and well considered and decided, if only a good heart, a good will and the proper zeal can be found in each one for the best of his master. Moreover, the Emperor is not unaware of how much work it takes and how many difficulties must be overcome before the Diet can be held; if it were to be separated again, it would be difficult to bring it together again, despite all art and persuasion. Nor can the envoys and speakers understand why the princes and estates should allow such a necessary matter to be postponed, and why they should let so many fine men, who must be brought together with so much trouble and expense, go their separate ways again, almost to the shame of the whole world. If they think they owe nothing to those who are currently in danger, then they should look favorably on their descendants, whom they will leave behind in this very danger if they do not get down to business in time. If they do not want to worry about their descendants, then they should go into themselves and realize that they owe such an undertaking to the Son of God, Christ, without any objection, as He has endowed the holy Catholic Church, in which they were born, with His blood.

They should therefore go to council more seriously, and, if they have first considered the matter carefully with the other Christian kings and princes who would like to join them, they should also attack it unanimously and with one accord, together with our most holy father, joyfully and undauntedly; But always under the condition, which has been presented at any time by the Imperial Majesty and the delegates of the Roman See, namely that all the money collected throughout Germany shall not be used at anyone's discretion, but only for the campaign against the Turks, as the Princes and Estates want and will order.

172. farewell to the imperial diet at Augsburg, which was decided by the imperial majesty and the estates of the empire after the end of the same. Anno 1518.

From Lünig's Imperial Archives, part. Zsnsr. oout. I, P. 321.

We Maximilian, by the Grace of God chosen Roman Emperor, at all times Major of the Empire 2c. 2c., publicly confess and declare that, as elected Roman Emperor, Bailiff and Patron of Christendom, we, out of a Christian frame of mind, have considered and taken to heart the outrages and afflictions that are appearing more and more everywhere in the Empire; also the grave matters of common Christianity of our holy faith and German nation, with which the enemy of Christ, the Turk, is daily using and oppressing our faith and common Christian church, and therefore decrees that our and all Christian kings and potentates' embassies come to papal holiness to advise and decide how such frightening objections and actions may be advised and resisted, and further, for the same and other moving causes, to hold a Diet in our and the Holy Roman Empire's city of Augsburg, of the opinion that, with the Holy Roman Empire's estates, in the same right, its estates and the German nation's indignation, also deficiencies and defects of right, unity and peace, according to the Estates' writings, at the next Imperial Diet held in Mainz, and what further necessity requires to be advised and acted upon, so that such outrage, deficiencies and infirmities may be put down, and brought into good, praiseworthy, lasting being, and out of this a tolerable remedy against the

518 Cap. 3. from the Diet of Augsburg Anno 1518. w. xv, 630-633. 519

Turks may follow to the rescue of our holy faith, and thereupon princes, rulers, and other estates of the empire are required to join us there.

Accordingly, our and the Holy Roman Empire's six princes, all of them in person, as well as other princes and estates, have appeared before us in public, partly in their own persons, and also by embassy, as named at the end of the farewell, and after much practiced action, as well as diligent consultation, which we have done in the matters in question, have united and come to an agreement with said estates, and they with us, in the following farewell.

1. Firstly, as Papal Holiness, we, also Princes, Princes and others of the Holy Roman Empire, by their Holiness' Legation, with name, the Reverend Thomam Tittuch, Sancti Sixti Presbyterum, and Matthäum, Sancti Angeli, Cardinals of the Holy Roman Church, before deliberation and resolution of all other defects and infirmities in the Holy Roman Empire, with which the common Christian church has been challenged for many years and by the enemy of Christ, the Turk, so that there is no end to it, but the more and greater, if there is no public resistance, his power and authority will extend into the Christian blood, and to the spreading of our holy faith: asking His Holiness to open the treasury of the Churches against it, and to offer all his fortune to resist such tyrannical enemy with a public and brave expedition. And therefore, as the elected Roman Emperor, and the rightful bailiff, protector and patron of the Holy Christian Church, requested and appealed to for faithful help and assistance in such Christian work, we, together with princes, princes and other estates, let ourselves be heard against the above-mentioned papal legate with an answer, How we and they, of all parts, bear the good knowledge, also of the same answer given writings in hand, as we and others of the holy realm should and will act with our every subject and kinsman, by which they may be moved to give their help and fortune to such salutary expedition.

2. And namely, that every person in the holy realm, male and female, who goes to the holy sacrament, shall give and deposit the tenth part of a Rhenish guilder for the next three years, every year, for the expedition and the common Turkish campaign. And so that the same

The proposal is so much more pleasing to the subjects, and so much more likely to be appreciated, that all of us, and every other of their embassies, shall inform them in a comforting and credible manner that such a proposal will be used and applied nowhere else than for the Turkish campaign, and that what will fall to each authority will be kept there in good and certain custody until the campaign begins, The money, which is to be given to the people of each place and country, horse and foot, as much as they are sent for, shall then be given from the same money to no one else. But whichever sovereignty cannot or will not send men of war, that they shall give their money and direct to pay others with it by the commissary, which any prince or sovereignty shall order. In the case of the same commissioners, the subjects, where the procession does not proceed, are to demand their money again, so that they too may be answered without any refusal or delay.

3. that our and the Holy Roman Empire's princes, rulers and other sovereigns, who have jurisdiction, government, or who otherwise have noticeable trade, elevation and food, after they are of higher status and nature, also more than the subjects, are due and owed to give and give to such Christian expedition, as much as their devotion in such being or it will please them.
4. to all of this, that we may be comforted by the support of papal sanctity and the Roman Church, according to our given answer. And every authority shall have diligence on behalf of its subjects, so that the poor may not be so highly burdened against the rich in this respect. All of which, as indicated and stipulated in this our agreement, we, as well as our and the Holy Roman Empire's princes, rulers and other estates, shall and will faithfully apply to our and all of their subjects and relatives with all diligence and earnestness, and also help to promote our property, so that our and ours may nevertheless be felt and found obedient by papal holiness, other potentates and common Christendom, in a faithful, Christian spirit and opinion, also of the Holy Roman Empire and the common German nation.

5 And what we and the Estates thus, after diligent efforts, obtain and maintain among our subjects and theirs, that we and they want for the next Imperial Diet, so that we can be sure of it in our and the Holy Roman Empire's interest.

520On the Reichstag itself in general. Sect. no. 172. w. xv. M-ess. 521

We, as well as the princes, prelates and counts in our own persons, and the estates through their fully authorized attorneys, are to appear without delay and without hindrance, to notify each other, to discuss it on both sides and finally to decide. Also, that which is thus received by the subjects and finally decided between us, is to be made known to Papal Holiness by his own message, in addition to and with other necessities incumbent upon the realm. The further need for such a Turkish campaign of captains, cavalry captains and the like shall be discussed and decided there in the same way.

6. Furthermore, as all kinds of indignation, also lack and infirmities of right, unity and peace of the estates of the empire, as above, have been brought before us in writing at our next Imperial Diet at Mainz, and we therefore together with the estates here to avert them, also to handle our established land peace, to more substantial and constant purification, reformation, order, occupation and abstention of our imperial chamber court, In addition, we also undertook to take due and necessary notice of the excessive delicacy with clothing and adornment, drinking, weddings, kidnapping of money and property from the German nation, the coinage, the country's small fare, the disorders of the lower, also foreign courts and other things, and also to act and argue on them publicly, but for this reason, for obvious reasons, nothing was decided this time. And because of the obvious necessity to further deliberate and act in the above-mentioned matters of our Imperial Court of Appeal, as well as in the other articles mentioned above, with the advice and will of all parties, so that all errors and deficiencies may be eliminated, We have left these matters pending until the above-mentioned future Imperial Diet, when action must be taken for the sake of the Turks.

7. However, in order to ensure that the rights do not stand still in the meantime, but are continued, we wanted to speak and act with] chamber judges, assessors and all relatives of our chamber court until the aforementioned future Imperial Diet in Worms, and to proceed in the matter of our chamber court and the parties.

8. We also want, so that it may be seen by men that we are inclined to promote justice, and that for this reason no deficiency may be attributed to us, to send out our letter of command to all 1) those who still owe their petition for entertainment in respect of our Court of Appeal, to submit the same petition from this hour to Worms, so that judges, assessors and other relatives of our Court of Appeal may be moved and have their entertainment the sooner, and in all of this may most graciously be given sight of, and other relatives of our Court of Appeal, may be moved and have their entertainment at the indicated time, and in all this graciously to provide insight, so that before judged and granted settlements, and presently of the Holy Roman Empire, no one is burdened against equity on account of such proposals.

9 And especially ours, also the Electors, Princes, Councillors and Deputies, if we send them for the next account of our Court of Appeal, according to our order at Costenz, shall consult and judge this year on demand, the entertainment, how that may be granted by the decree, also by the notice, there, as is permitted and commanded in the said order.

10. In matters concerning the Lords of the Ladders, on account of the cities of Beern and Vicenss and other matters included in their petition, also those which have been brought forward and handed over by our Regents at Insbruck and others, likewise Thomas Index's half-obtained execution against Danzig and Elwingen Elbing, the same matters, with all their appendices and circumstances, shall remain pending until the next Imperial Diet, when they shall be subject to further action and resolution, and shall not be acted against in accordance with our recently issued mandate.

11. All and every of the above mentioned points and articles concerning the help against the Turks and other 2) things, we promise, as much as we as Roman Emperor, also us and our dear son Carolen, King of Hispania 2c. 2c., that we, as Archdukes of Austria and Dukes of Burgundy, will execute them without any danger. In witness whereof we, as elected Roman Emperor and also as Archduke of Burgundy, have hereunto affixed our Imperial Seal.

We, the princes, prelates, counts, lords, and free and imperial cities of the Holy Roman Empire, as well as the princes and other ambassadors and rulers sent by the states, confess that

1. In the old edition: "anfalle" instead of: an alle.
2. In the old edition: andern.

522 Cap. 3. from the Diet of Augsburg anno 1518. w. xv. 63s-638. 523

and declare, in and by virtue of this letter, that the above-mentioned points and articles concerning help against the Turks and other matters have been established and set up with our advice, good knowledge and will by the Roman Imperial Majesty, our most gracious Lord, and that we have united all and sundry with Her Imperial Majesty, and Her Imperial Majesty in turn with us, and do so in the name of the Holy Roman Emperor.

By virtue of this letter, we promise to comply with and perform all such things as may concern or concern each of our sovereigns and friends, on whose account he has been sent to leave here, or his own, over whom he has authority, and also to pledge to all of them, to the best of our ability, 1) faithfully, without danger. Date ut supra.

1. Perhaps: to live.

The second section of the third chapter.

Of the Augsburg Acts between Cajetan, the Elector of Saxony, and Luther.

A. From the Cardinal's dispatch to Germany.

173 Raynaldus reports how Cardinal Farnesius was supposed to take up this legation, but because he hesitated too long, the pope chose Thomas de Vio, or Cardinal Cajetan, in his place.

From the Raynaldus anualss ack au". Okr. 1518, tow. XX, § 52.

Translated into German.

Furthermore, since Cardinal Farnesius was appointed from the aforementioned envoy, but he remained in his place and was too slow in getting ready for the journey, or perhaps even fell ill, the pope appointed Thomas de Vio, or Cardinal Cajetanus, in his place; which Paris de Grassis explains thus: "The pope has today, as on ... April, the most reverend Lord Thomas, called Cardinal St. Sixti or de Minerva, was dispatched as envoy to Germany in the place of Cardinal de Farnesio, and after a closed meeting he was accompanied by the whole Collegio to his house near St. Maria on the broad street; but I immediately gave him instructions by the Pabst's order, according to which he must act in his legation." This legation was, however, of the greatest importance, in that its purpose was to stifle and eradicate the seeds of Lutheran heresy, to unite the remaining Bohemians and Hussites with the Church, and to rally the Emperor, along with the King in Denmark, Sweden and Norway, against the Turk.

174 The instruction given to the papal legate a Latere, Cardinal Cajetan, by the papal minister Paris de Grassis for his journey to Germany. Dated May 5, 1518.

From the Ockor. Davnalckus A""alss ack an". 1518, "o. 53 reprinted in Löscher's Ref.-Acta, vol. II, p. 310 and in Kapp's Sammlung einiger zuin Päbstlichen Ablaß gehörigen Schriften, p. 413. In Kapp also German with notes.

Translated into German by M. J. E. Kapp.

To the beloved son Thomas, Titus St. Sixti Cardinal Priest, 2) of our and the Apostolic See to our dear sons in Christ,

2. The cardinals, among others, are named after /o^.

or'sor LesseUr Dissertationibus statuirt liomanas Leslssias coruplsctsutibus, which he held in 1714 pro Ickssritia at Erfurt, is nowadays divided into three classes, namely 6arcki "alss Lxissoxos, Drssd^tsros st Diaconus. Each has its Htulos, which are small dioceses or churches to which the cardinals are assigned. These lituli, however, do not all have certain income, but find only to the memory of old or devastated churches attached. Cardinal bishops are six, named by the cathedral churches, as 1) il Vsssovo ck'Ostia, 2) il Vsssovo cki Dorto, 3) il Vsssovo 61 Dalsstrina, 4) il Vsssovo cki Drsssati, 5) il Vsssovo cki 8adi "a, 6) il Vsssovo ck'^ll>auo. The titles of the priest-cardinals, of which Cajetanus was, find fifty, and are enumerated byp . 229 following: 1) 8a "stas Ma

rias trans l^dsrii". 2) 8. prints "tianas. 3) 8. daursntii 1" dusiua. 4) 8a "etas Trinitatis i" naouts Diusio. 5) 8. marssllini st Dstri. 6) 8. vuZustini. 7) 8. Oassilias. 8) 8. Drissas. 9) 8. Marias cks ara sosli. 10) 8. Vlsxii. 11) 8. Draxsckis, 12) 8. Marias cks Dass. 13) 8. Marias VuMloruru. 14) 88. yuatuor corouatoruru. 15) 8. Ioa""is st Dauli. 16) 8an-

524Action between Cajetan and Luther. 2. section, no. 174. w. xv. 638-64o. 525

Maximilian, elected Emperor, and Christian, illustrious King in Denmark, 1) Sweden and Norway, as well as to all their kingdoms, all and each of the provinces, lands and oerters subject to them and adjacent to them.

After we have today your prudence, for the sake of the very holy and very necessary campaign against the enemies of the Christian name, to our much beloved sons in Christ, Maximilian, elected Emperor, and Christian, noble King in Denmark, Sweden and Norway, and all his kingdoms, and the countries subject to them, to our and the apostolic see's legate a Latere as an angel of peace, on the advice of our brothers, to decree in another letter, as contained in the same in more detail: In the end, with mature deliberation, we have well considered in our minds how it would greatly contribute to such a holy procession that the Kingdom of Bohemia, which was formerly catholic, should be restored to its former glory by the mere effect of

ctae Mariae super Minervam. 17) S. Anastasiae. 18) 8. Sixti. 19) S. Honuphrii. 20) S. Sylvestri. 21) S. Mariae in via. 22) S. Basilicae duodecim Apostolorum. 23) S. Salvatoris in Lauro. 24) S. Pancratii. 25) S. Martini in montibus. 26) S. Bartho- lomaei in Insula. 27) S. Clementis. 28) S. loannis ante portam latinam. 29) S. Thomae in Parione. 30) S. Agnetis in agone. 31) S. Marcelli. 32) S. Marci. 33) S. Sabinae. 34) S. Susannae. 35) S. Nerei et Achillei. 36) S. Laurentii in pane et perna. 37) S. Crucis in Hierusalem. 38) S. Martini in montibus. 39) S. Mariae de populo. 40) S. Balbi- nae. 41) S. Hieronymi Illyricorum. 42) S. Stephani in monte Coelio. 43) S. Mariae trans Pontinae. 44) S. Caroli ad cursum, vel Biagii in Anecio. 45) S. Eusebii. 46) S. Petri in monte aureo. 47) S. Chrysogoni. (This title was held by Archbishop Albrecht as Cardinal, as can be seen from the preface of my locale, p. 13). 48) 8. tznirini ot Iu1itta6. 49) 8. 6a6sar6i. 50) 8. ?6tri in vinenla. Besides these fifty priest-cardinals, 1^korio Eineio was one more, who died in 1653, and had the title 8. Oaiixti. The Cardinaldiacones have their titles from the following churches: 1) 8. Maria6 in via lata. 2) 8th Dnstaoiiii. 3) 8. [Mtüae. 4) 8. L1aria6 in portiou. 5) 8. [NMii pisoinrn. 6) 8. Mariao novao. 7) 8. Mariao in oosrnoäin. 8) 8. moolai in oarooro. 9) 8. door^ii aä voinm anronin. 10)8. mariao in [uario. 11) 8. ^äriani. 12) 8. oosnrao ot Dannani. 13) 8. Nariao in Oorninioa. 14) 8. Viti 6t 1loä68ti. Otherwise the Cardinal äo Nontalto, ^I6xanä6r?6r6tti N6pos, Pabst 8ixti V., when he was Cardinaldiaconus, used the title 8.1anr6ntii in vanr38oo. From which it can be seen that especially the number and title of cardinal priests is not bound to a certain number (Kapp).

1. With Kapp: "Dacien".

The enemy of the human race has fallen into all kinds of error and heresy, and may be brought back to the obedience of the holy mother, the contending church. Because we have considered that your prudence, according to its peculiar erudition and prudence, magnanimity and suggestions, the barons of said realm, noblemen, military persons and municipalities, the most distinguished lords of the cities, bailiffs and other sworn officials of other countries and cities, as well as all kinds of citizens and inhabitants of whatever rank, honor and dignity they may be, together with their followers, to the true faith in Christ and to the right path, if the aforementioned Maximilian, elected Roman Emperor, lends a helping hand; we also draw confidence in the Lord from your prudence, wisdom and experience, which have been known to us with a special faithfulness and sincerity in important matters, that you will be knowledgeable and able to disperse and still the winds of error that sweep to and fro, and also to restore the kingdom to the form of its former majesty; We also hope in the Lord that, when the kingdom itself will have returned to the obedience of the Holy Roman Church, since it has always been considered warlike, it will rise not only for worldly honor, which it has always received in the war against the infidels, but rather for the defense of the Catholic faith against the Turks, the common enemies, and will follow the banner of the invincible cross. We give you power, authority and authority, with all and every one of the said empire and the bordering parts, of whatever rank and dignity they may be, if they wish to come back to the light of the true faith and leave and shun such heresies, to renounce them after first swearing the customary abjuration of their heresy and heresies, and to take an oath that they will not do such things for themselves in the future, nor to give counsel, help and assistance to others who undertake such things, according to the manner customary in the church, and to restore and accept them to our and the church's bosom, as well as to the grace and blessing of said see; further, to negotiate, compromise, and settle with them in our and the apostolic see's name, even under such terms, covenants, conditions, forms, additions of penalties, annulments of obligations, commissions, cauteles, clauses, and solencies, in such manner as you shall best and most conveniently compromise or settle with them.

526 Cap. 3. from the Diet of Augsburg anno 1518. w. xv,64o-e 527

to act with them, to make settlements, to confirm and fortify, and to command that what is fortified be kept inviolable here and there, under penalty of banishment, suspension, and interdict, and below we give you the faculty, authority, and power to do so.

Therefore, you shall take upon yourself the burden we have placed upon you for the salvation and blessedness of souls, as well as for the increase of the Christian faith, and you shall also prove to be so diligent and strong to fulfill it that, through your efforts, diligence and reputation, all error and heresy will be swept out of this realm and other neighboring countries, which are, as it were, infected with a protracted pestilence, all error and heresy will be swept out, uprooted and completely eradicated, so that the vineyard of the Lord of hosts may bear fruit, once the harmful heresies so detrimental to Catholic purity have been taken away; that from this and from such a truly holy and praiseworthy work, you may not only earn the palm of eternal glory, but also, by your applied diligence, faithfulness and sincerity, commend yourself more and more to us and to the aforementioned Holy See. Given in Rome at St. Peter's, Anno 1518, May 5, in the sixth year of our papal reign.

B. What gifts Cajetan brought to the Emperor and the Elector Albrecht of Mainz from the Pope.

175 Jakob Manlius of Freiburg, imperial historiographer and councilor, tells of two events that took place in Augsburg in 1518: 1. the investiture of Albrecht of Brandenburg, archbishop of Mainz, with the dignity of cardinal. 2) Pope Pabst's legate gives Emperor Maximilian a sword and hat.

This writing is from the Manlius Iilstoria äuoruva aotuuro anno 1518 oto. reprinted in Frehers seriptor. rer. Oerinanie., torn. II, p. 397.

By Ll. August Tittel translated into German.

To the Most Reverend in Christ Father and Highborn Prince Fabricius of > Ceretto, from the Marquises of Finale, of the Holy Order of Knights of > the Most Holy John the > > Anabaptist Grand Master in Rhodus 2c., sends this letter to Jakob > Manlius of Freiburg, a teacher from Breisgau, of the most godly > Maximilian, Mehrer of the Empire 2c., historiographer and council 2c.

Just as the Maccabees, the brave brothers and servants of the true God, used to fight most fiercely against the shameful idols and despisers of the divine service, so now the manly brothers of the Order of Knights of St. John the Baptist, forerunner of the Lord, as protectors of the true faith, use to fight against the arch-vile enemies of the Catholic Church. In this way, no greater happiness can befall them on land and sea than when they see two swords, which the Savior remembers in the Gospel, coming to their aid. Therefore, most reverend Father in Christ and most dear Prince, it has seemed good to me, for the praise and honor of Almighty God and our Sustainer, also of all the saints, and no less for the glory and everlasting memory of the things of the praiseworthy and contentious German nation, and for the joy and acceptance of you, most reverend Father, and of your most worthy brethren, to tell the story of the excellent gift, seldom heard in Germany, so that the most holy Leo X., Roman Pontiff, the most holy Emperor Maximilian, King of the Romans and sanctified Emperor of Christendom, as well as Albrecht, by divine grace of the Holy Roman Church, of the title of St. Chrysogoni Cardinal Priest. Chrysogoni Cardinal Priest, the Holy See of Mainz and the Church of Magdebura Archbishop, as well as of the Holy Roman Empire through Germany Archchancellor, Prince and Primate, the Church of Halberstadt Administrator, Margrave of Brandenburg, Stettin, Pomerania, the Cassuben and Wenden Duke, Burgrave in Nuremberg and Prince of Rügen, to receive Christianity, to describe in a common and easy way.

History.

Let it therefore be known to your most reverend fatherhood that on the most blessed ninth Sunday after Pentecost, which was the first of August in the year 1518, the most reverend in Christ Father and Lord, Mr. Thomas, of the title of St. Sixty Cardinal Priest, of the most holy Leo X..., Pabst, Legatus a Latere, a man filled with all virtue praise, at six o'clock in the morning on the very same day, according to apostolic commission, went out on foot from the palace in the city of Augsburg with his court, and with the most reverend in Christ Father and Lord Matthew,

528 The plot between Cajetan and Luther. Section 2, No. 175, W. xv. 642-sis. 529

St. Angeli of the Holy Roman Church Cardinaldiaconus, Prince in Gurk, Coadjutor of Salzburg and of the apostolic see in Germany Legatus a Latere, his colleague, went to the house of the most reverend in Christ Father and Prince Albrecht, the new Cardinal 2c, on foot. Which, when the said prince found out, he immediately went to meet them at the door, and accepted them most kindly; and then all three went at the same time to the same little church, and there the above-mentioned most reverend lords, legates of the aforementioned (new) cardinal, took the duty, which all who attain to the highest cardinal dignity must first take, in the name of the Roman pope. Whereupon the very same new Cardinal's Chancellor, a man worthy of great praise, publicly read aloud our most holy Lord's breve to the aforementioned Cardinal, the content of which reads word for word thus:

Leo the X, Pope.

Beloved son, apostolic greeting and blessing! Your fraternal dignity, which comes from the noble Brandenburg dynasty, and from the very old and highly respectable family in Germany, and which has always sought to earn its illustrious ancestors for holy succession to us and to the Holy Apostolic See, we have elevated to the highest Cardinal dignity, above which nothing greater can be bestowed by the Governor of Christ, both because it is worthy in itself, and because it has often and imploringly been highly praised and proposed to us by our most beloved son in Christ, Maximilian, chosen Emperor, both by letters and messages, and therefore thought how such a thing might happen at a good time and opportunity, that thereby our opinion might be fulfilled and your brotherly love's dignity and honor might be best satisfied. So the opportunity of this time has seemed to us very convenient and honest, yes, very praiseworthy, since one must act from the holy move against the enemies of the holy cross, that your brotherly love, adorned with such honor, could make itself the better deserving for us and spreading of the Christian religion. Therefore, your present promotion will not only be dear to you, but also most pleasant and decent, because your prudence, faith, religion, and devotion to us and to the said See require such things, and because of your great merits and virtues we alone, among very few, have made you a Cardinal. We have

We have also placed our good hope in the giver of all good things and in you, that, since you have previously sought to do us and the holy apostolic see and Christendom good service, you will be able to fulfill your office and our godly desire all the more freshly and diligently, as you have now been endowed with these most holy and high honors. Therefore, to the praise and honor of Almighty God and of the whole heavenly host, and to the adornment of your person, and to the eternal glory and reputation of the illustrious Brandenburg family, we have made you a Cardinal this 24th of March, in our secret Consistory, with the advice and consent of the Cardinals elected by our other brethren of the Holy Roman Church. Is it therefore left that you, who were before and still are great and rich in the church and in the field of the Lord because of the Mainz Elector of the Empire, but because of the Magdeburg Church Primate in Germany, and thus in the church and in the field of the Lord, now that you have still been adorned with the Cardinal burden and dignity, hear what such dignity means and what God Himself demands of you, and diligently consider what is due to you, also our beloved son Thomas, of the title St. Sixti Cardinalpriest. Sixti Cardinal Priest, our legate, who will act (with you) from the holy and necessary (move) against the perjured enemies of our faith, who only thirst for the blood and destruction of Christians, and will take care of everything on our behalf, and whose godly and well-intentioned proposals, and will take care of everything on our behalf and listen to its godly and well-meant suggestions, which are ours, and will also carry them out properly, so that the most beautiful part of the world in Europe, which now looks small, will not only be saved from the hands of the wicked in our time, but also their empire and their fierce power will either be converted to the holy faith or eradicated. But those who will follow us and our holy and godly desire and comply with us, so that they step onto the right path, will attain the promised reward of eternal bliss. Given in Rome, at St. Peter's under the Fisherman's Ring, May 8, 1518, in the sixth year of our papacy.

After the breve had been read, the most reverend Legates with the venerable Mr. Felix Turphinus, Ceremonial Mifter, a considerable learned and pious man, put on the new Cardinal the red-colored Cardinal's robe, which is commonly called a cap. Then they unanimously left the house and the church, and with the new Cardinal in the middle, the Cardinal St. Sixti on the right, and the Cardinal St. Angeli on the left, they went to the highly famous and holy Maria, the

530 Cap. 3. from the Diet of Augsburg anno 1518. w. xv. E-E 531

Virgin, Cathedral Church in Augsburg. As they entered, the right side of the choir remained suitable for the emperor, but they took the left. So the new Cardinal had the first seat, the Legate of the title of St. Sixti the second, and the Legate of St. Angeli the third.

When the said Cardinal Princes heard that the Emperor was coming, the Cardinal of the title of St. Sixty got up from his place and went to the high altar of the same choir. Then he dressed himself properly (as it is customary to do) to say mass. While getting dressed, the Holy Emperor and several princes, both churl and others, went with a large entourage to the choir of the said church, which the Legate of St. Angel and the new Cardinal soon met gracefully and nimbly. The Emperor, as a hero who can never be praised enough, after having wished the Mainz prince, as the new bridegroom, happiness with the most praiseworthy appointment and testimonies, cheerfully led him to his left, went into the choir with him, and there entered the uppermost place to the right, which had been hung for him with golden ornaments. The other one after him was held by the Cardinal of Mainz; the third one by the most illustrious Prince Ludwig, Count Palatine on the Rhine, Duke in Bavaria, Elector; the fourth one by the most illustrious Prince Friedrich, Duke of Saxony 2c., Prince; the fifth, the most illustrious Prince Casimir, Margrave of Brandenburg; the sixth, the most illustrious Prince Frederick, Casimir's brother; the seventh, Prince Johann Albrecht, another brother; the eighth, the most illustrious Prince Johannes, Landgrave of Leuchtenberg; the ninth, the most illustrious Duke Anton of Lorraine.

4 On the other, left side, opposite, first stood the most reverend Cardinal St. Angeli, Legatus a Latere. Angeli, Legatus a Latere; secondly, Marinas Carraceiolus, our most holy Lord Pabst's Protonotarius and Nuncio to the most Serene Emperor; thirdly, the most reverend Father in Christ and most Serene Prince Christoph, Archbishop in Bremen and confirmed Administrator of the Abbey of Verden, Duke of Brunswick and Lüneburg; Fourth, the Most Reverend Father in Christ and Prince George, Bishop of Bamberg; Fifth, the Most Reverend Father in Christ and Prince Gabriel, Bishop of Eichstädt; Sixth, the Most Reverend Father in Christ, Prince Christoph, Bishop of Augsburg; Seventh, the Most Reverend Father in Christ and Prince John, Administrator of Regensburg, Count Palatine of the Palatinate, and Bishop of the Holy See.

Rhine, Duke of Bavaria; eighth, the Most Reverend in Christ Father and Serene Prince Arnest, Administrator of the Church of Padua, Count Palatine on the Rhine, Duke of Bavaria; ninth, the Most Reverend in Christ Father and Prince Henrich, Bishop of Ratzenburg; tenth and last, the Most Reverend in Christ Father and Prince Peter Bonomus, Bishop of Trieft, of the Imperial Majesty's Council.

After these princes had settled down in the manner and order described, the people had become silent and silence had been commanded, the most reverend of the title of St. Sixty began to say mass. His house priest stood at the side of the altar, where the Gospel was read, holding the cross, and from behind a court servant from the famous Ursine family, holding a sword and hat or helmet. At the side where the epistle is read, however, stood the courtier, the son of the legate's brother, who held the red hat with his hand on for the new cardinal. After the mass was over, and it was certain that the new Cardinal had just been received by the Apostolic See, March 24, in Rome among the Cardinals, the Legate of the title of St. Sixty, after having first addressed the sacred and invincible Emperor, the churl and other princes, summoned him to the altar, the content of which had recently been this speech:

Most Sublime Emperor! Pope Leo X, through the intercession of Your Imperial Majesty, is now doing an excellent and therefore rarely done work on earth. There are often cardinals in the world who give some excellent splendor of themselves; but to find a man who is praiseworthy in all respects is something difficult. He has appointed Albrecht, the archbishop of the church in Mainz and primate of the German nation, who is adorned with excellent gifts of fortune, body and mind, as cardinal priest of the Holy Roman Church. He is of high birth, fresh and beautiful body, blooming youth, splendid intellect, sagacity, divinity, wealth, dignity, power, majesty and prestige; he also shines in chastity, godly nature and spiritual austerity in such a way that his light shines before all men. In addition, since he shines at the same time as the emperor's and the pope's elector or prince, we are also illuminated by the papal fame, but you are also illuminated by the imperial elector's fame. Such a common adornment, honor and benefit should be celebrated with common joy. Therefore come forward, most noble prince and most venerable lord, and

532Action between Cajetan and Luther. Section 2, No. 175, W. xv, E-eso. 533

come to receive the jewel of cardinal dignity due to your virtue.

When he came here and humbly fell on his knees before the altar, the envoy explained to him what such dignity entailed, what God demanded of him, and what he had to do, if possible, against the cruelest enemies of our faith, who thirst for the blood and destruction of Christians, both himself and in the name of the Pope. And since he presented himself as an obedient and willing son on all the points presented, the legate decorated his head with the red hat. Thereupon the new Cardinal with his hat remained kneeling in front of the altar in the Faldisterio 1) until the hymn of praise to St. Augustine and Ambrose was gloriously intoned with organs by the singers of imperial majesty (who also solemnly sang the entire mass). After that, when the legate of the apostolic see read some collections and prayers, the new cardinal stood up, and with beautiful figure and excellent courage went from the altar, stepped before the most august emperor and other princes, and through the learned man Laurentius Zoch, doctor of both rights, gave thanks to said new cardinal's chancellor in a loud and sublime voice as follows:

It would be right, most noble emperor, most reverend in Christ fathers and lords, of the holy Roman church Legati de Latere, and most noble princes, a quite learned and eloquent man, should hold a speech in this most respectable and almost divine presence or assembly of yours, and should have such a gift to speak, which would be perfectly suited to your majesty, to the greatness of the cause and to the reputation of this place. But I, since I do not find such a thing in myself at all, would have to fear that it would either be misinterpreted or reckoned to me as presumption if I had undertaken this office of my own accord and on my own impulse. But since the most reverend in Christ the Father, the most noble Prince and Lord, Lord Albrecht, Archbishop of the Holy See of Mainz and of the Church of Magdeburg, Prince, Primate, and now Cardinal Priest proclaimed (or appointed) to the Holy Roman Church, command and will compel me to give thanks now, even if it is far beyond my ability, and even the most learned Demosthenes and most eloquent Cicero would not be enough: so I will,

1. "Faldisterium" will probably be the same as in English talclikäor^ or kalästool, the seat of a bishop in the choir of the church.

trusting in the grace of your most sacred Majesty and your most reverend Majesties, not out of impudent presumption, but merely out of humble obedience, I will recently state what the most reverend Lord, my Prince, can show towards Imperial Majesty and your most reverend Majesties, gratitude and a discerning mind. But before I say what I have been commanded to say, there is only one thing that comes to mind, namely, that the most reverend lord, my prince, has not in the least sought this high cardinal's dignity, because his most reverend glory has not at all concealed it, that such an attained dignity requires a great deal of effort and care, and for such a rich pound also exact account must be given, as it is well known that the cardinals themselves represent the holy apostles, and just such a thing would be required of them, which they have accomplished with great courage and strength. However, since their most reverend (devotion) saw our most holy Lord's mildest and most loving disposition towards them, in order to propose to them such a dignity, for which the Imperial Majesty, according to the special grace bestowed upon them, took more trouble than they themselves felt like, their most reverend fatherhood modestly recognized and accepted this honor offered to them and the care and trouble connected with it, and thus obediently surrendered to their loving and kind request: Therefore, for this infinite good deed, she first of all gives thanks to the Triune God on her knees, not the due, but all possible and human thanks, as well as to His (Christ's) never enough praised Mother, the Virgin, and the whole heavenly host; at the same time, she heartily invokes God's most gracious Majesty to graciously assist her in fulfilling these divine offices and the accepted dignity for the growth of the holy Catholic faith and to do all that is necessary to satisfy them. Hereafter, it also offers its infinite gratitude to Your Holiness and Your Imperial Majesty, and also confesses its obligation to them that they have deigned to regard their most reverend glory with such high veneration or dignity in grace. For whatever honor or dignity her most reverend lordship enjoys from this, she has entirely to thank your holiness and majesty, likewise you, the most reverend lords Legates a Latere, and the holy (ecclesiastical) council, that they namely include his most reverend lordship in their most eminent order and dignify her with her excellent voice and testimony.

534 Cap. 3. from the Diet of Augsburg anno 1518. w. xv, wo-sn. 535-

want. Whereby, at the same time, she bequeaths that she herself, and all that she is able or can serve, may at all times willingly present both to the Pope's Holiness, as well as to Your Imperial Majesty and Your Most Reverend Majesties, with devout wish that the all-good and all-governing God may bestow upon both the Pope's Holiness, as well as your Imperial Sacred Majesty, as well as you, most handsome and most reverend Legates, for the benefit and extension of the Holy Church, with long life and all good, and finally, after laying down this tabernacle, crown you with the imperishable crown of honor for your great merits and praiseworthy deeds!

(7) After which the Imperial Majesty, through the most reverend Prince Peter Bonomus, answered in her name:

It should not have been said, most reverend in Christ Father and most illustrious Prince, to your most reverend father's imperial saintly majesty that she did her part in the holy apostolic see for this now accepted dignity, and that she, however unwillingly and against her will, made it her business to promote it to this highness by her diligence, effort and reputation. For although your most reverend fatherhood, out of peculiar modesty, had decided to refuse the honor and to avoid such cardinal dignity, the Emperor nevertheless considered that it did not behoove him to look at what was proper for your most reverend fatherhood's modest manner, as well as what the imperial highness and prestige were entitled to do in this, whether or not they were able to do it. What has therefore been granted to your most reverend father by the most holy Lord Pope Leo the Tenth and by the holy Cardinal College, is all to be attributed not to the efforts of imperial majesty and the highest reputation, but to their own virtues and merits. Since this dignity has now been granted to her, God grant that she may enjoy it at all times, happy and healthy, with all happiness, both for her honor and for the benefit and salvation of all Christendom, and also for the eternal fame and glory of the entire German nation! They can be assured by the Emperor that even if he did not benefit from the merits of their noble ancestors and lineage, which have nevertheless been of great use and honor to him, as he hereby confesses, he could still have been brought to far more and higher things for them by the mere prestige of your most reverend fatherhood. To which he hereby also still further, for the preservation and increase of their dignity

and honor, all his help, diligence and reputation willingly offered and promised.

8. Thereupon the Lord Legate drew out an apostolic letter with his hand and presented it most respectfully to the Most Serene Emperor, which was then read by the excellent jurist Jakob Spiegel, Imperial Majesty's secretary and councilor, to the following effect:

To Our Son Beloved in Christ, Maximilian, Emperor Elect, Ever More > 2c., Leo, Pope X.

In Christ most beloved son, salvation and apostolic blessing! Since our beloved son Thomas, of the title St. Sixti, Cardinal Priest of the Holy Roman Church, our and the Apostolic See's Legatus a Letere, comes to Your Majesty for causes concerning the general good of Christendom, which we have had presented orally by another letter as well as by the Cardinal, we have deemed it good to have a sword and hat, which were consecrated with our hands on the glorious and solemn feast of Christmas, or on the day of the birth of our most blessed Lord JEsu Christ, to be given to the same legate, in order to present them to your Majesty, knowing full well that they have often been honored with this magnificent gift by the Roman Popes. But because under this gift there is still a secret of the spiritual power, the protection and handling of which is primarily incumbent upon you, as you are the Advocate of the Holy Church: By this gift we have also wished to renew and make known our esteem for your virtue, and the testimony of your excellent affection for the faith of Christ, especially since such gifts and consecrated arms to Your Majesty can at no time be presented more cheaply and more opportunely than now, since Christendom is challenged and endangered by the undertakings of the cruelest enemies, and is therefore in great need of their godliness, bravery, prudence, prestige and magnanimity. And it is true that Your Majesty, according to their high rank, must always be girded with the sword at their side, so that they would be ready and willing to subdue the wicked and protect the pious, so that their highest dignity would serve both to protect justice and to punish injustice and wickedness. Now, however, they do not have to be girded with it, but rather already twitch it and let it flash with the right hand of their power. For what greater cause or occasion can there be than this, by which we are not put in little fear or of aught else?

536Action between Cajetan and Luther. 2nd section, no. 175. w. xv, 652-6ss. 537

We are not only in danger of losing our honor, but also our lives and welfare, if Christianity is not supported by the unanimous counsel of the princes and especially by their protection and umbrella? This, however, we have desired of Your Majesty all the more eagerly and eagerly, either to do the glorious work and to let the common salvation be entrusted to her, or have desired it as a high glory and prize, because she has often assured not only us, but also the whole Christian world, of her effort, loyalty and help, both in writing and through envoys. By what promise, how everyone has become so joyful and confident, and how it has so uplifted the hearts of all believers, I would gladly write, if I were not assured that Her Majesty already knew.

Since it is thus, take, you brave prince, and take up arms, and send yourself, of the holy sword that we send you, to use sharpness against God and your enemies, as a duke of the holy war, as a protector of the peoples who honor the true God, as an avenger of the barbarians. For what greater praise and name can you carry off, and what more glorious care and effort can you exert, than when you use the very highest dignity, to which you are exalted, and your peculiar bravery, to what the greatest and Catholic emperor's godliness and the bravest duke's joy requires? As for us, we will, as our duty and love for your Majesty implies, at no time and on no occasion refrain both from exalting and praising your godliness and magnanimity, and from displaying our highest and constant benevolence towards you. But it is up to your well-known and universally praised wisdom to see and see to it, when the time and the occasion arise, and when danger arises (which, if you are not controlled, will finally affect everyone), that your excellent bravery and majesty may bring you glory and salvation and benefit to the world! Given in Rome, at St. Peter's, under the Fisherman's Ring, the 15th of May in the year 1518, of our sixth papacy.

After reading such a letter, the Emperor, on the admonition of the legate, went to the altar of the Lord and there received the consecrated weapons, namely the sword and hat or helmet, which signify the service of the spiritual power, as a faithful duke, protector and protector of the Catholic faith, but the legate then made this speech to the said Emperor:

Most Sublime Emperor! We know that the Apostle Peter had two swords, one to be whole, the other to be so that you must draw it or shrug it. The same now hands to your Majesty in his successor Pope Leo X., his greatest governor on earth, to whom all authority in heaven and on earth has been given, this sword, which is called the protection of the evangelical truth, which also secretly signifies the apostolic authority over kingdoms and peoples, and besides the divine in the born, It is also a sacrament to the divine omnipotence dwelling in the born, although in the flesh small, Jesus Christ, because it has well deserved the Roman and apostolic chair and the one who sits on it, and also has a glorious praise of bravery, magnanimity, godliness, devotion, justice and wisdom. And this sword belongs to your majesty, because it is hers. That it is theirs is sufficiently proven by the use, since they, during the episcopal office or service, annually at Christmas, when they are present, let this drawn or bare sword, with the helmet on the head, swing or flash it, as a protector of the evangelical truth, when the Gospel of John is read. For they alone have the name of a protector and bailiff of the church. That it be and may be theirs requires the present course of our times, when all eyes, Lord, are waiting for you to open your hand to grasp this sword, to twitch it and to bare it against Christ's enemies. Take, invincible emperor, the helmet of the Holy Spirit in the dove of precious stone, so that the inner seat of the mind and the spirit may be kept still and fruitful without cunning and deceit by the Holy Spirit, who distributes and protects gifts in the form of the dove. For a Christian emperor must not follow the wild customs of pagan tyrants, but must show himself to be so just, brave and a magnanimous prince of victory that he always remains kind, friendly and quite majestic, even when he is gentle with the dove. Take this your sword, too, so that not only justice and judgment, the fortress of your chair, are secretly communicated to you, but also all confessors of the evangelical truth are placed under your protection. Let then thy hand be firm, and thy right high against the fury and wrath of the Turks; let it also be for good fortune and salvation that this day, which is common to the first Roman pope 1) as well as to the first emperor, should come to this

1. On the margin: It happened on August 1, when St. Peter's chain celebration also falls (Kapp).

538 L. V. L. II, 354 f. Cap. 3. from the Imperial Diet of Augsburg Anno 1518. w. xv, 655-657. 539

sacred ceremony has to serve. For this day is suitable for Petro, the prince of the apostles. But also Octavius, after he overcame Cleopatra and Antonius today, brought the world domination to himself and received the name Augustus from increase of the empire, and gave such to the month Sextilis. May our Lord Jesus Christ grant to your ever-increasing Majesty that with this quite happy sword of today, after the conquest of Constantinople and Jerusalem, she may spread and increase the Roman Empire and the apostolic church to the ends of the earth!

10 After the speech and the reception of the sacred weapons, the bishop of Trieft, at the Emperor's command, gave thanks:

The Most Sublime Emperor, Most Reverend Father in Christ, has most graciously and kindly accepted this gift, presented in the name of our Most Holy Lord Leo X., Pabst, from your most reverend fatherhood, has most willingly and kindly accepted this gift, and bids her, for the honor of the Holy Apostolic See and for the needs and concerns of Christianity in general, to offer not only her property and fortune, but also her life and blood, as she has always desired from her earliest youth, as often as the opportunity presents itself. Which highly important cause, although it seems to require a fresher youth and stronger physical strength than it now has, is nevertheless not to be abandoned or abandoned because, covered under the helmet of the Holy Spirit and the shield and defense of the faith, it would, even where the forces are lacking, nevertheless by good counsel and undaunted courage, under Christ's guidance and help, always promote such a holy undertaking and necessary campaign against the enemies of the faith more than it would hinder it.

After everything had taken place and been accomplished as desired, the legate, standing at the altar, gave the blessing to the people and then took off the priestly robes and put on the Cardinal's robes and ornaments, and then went out to the church with the emperor and other princes and cardinals present. The emperor, however, with both legates and the apostolic nuncio, as well as the princes, princes and other estates of the empire, led the new cardinal back to his palace; afterwards, however, he also accompanied both legates to their inn.

Finally, the emperor and the princes each returned to their homes. Thus this noble and glorious act was accomplished, and the gracious, mighty

God has given His grace to this. To whom be honor and glory forever and ever! Amen. Done in the city of Augsburg. In the year of Christ 1518, August 1.

C. From the Pabst's order to the Cardinal in Augsburg.

176 Pope Leo X's breve to Cardinal Thomas Cajetanus, Legate a Latere, on how he should behave against Luther and his followers. Dated 23 Aug. 1518.

This document together with the following is found in the so-called XuZustnna, which Luther still let go out in 1518 at the beginning of December under the title: Martini Imtber XvAvst: apnä. D. b,e-.

Zatnrn ^ostolicnrn ^uAnstae. 12 leaves in quarto. Printed by Johann Grünenberg in Wittenberg. Reprints were published by Melchior Lotther and Valentin Schumann in Leipzig. Another edition by Johann Frobenius in Basel lacks everything that the original print contains after Luther's letter to Cajetan of October 14 (Weim. Ausg.). These ^.cta are printed in full in the Baseler Sammlung Lutherscher Schriften of March 1520, Bl. kr 4d and from it in D. M. Imtberii Inenbrationnin par8 nna. Lasileae apnä Xäain?etri M. D. XX, Mense 3nbo, p. 264. In the "Gesammtausgabe" they are found in fragments. Our writing is in the Latin Wittenberg (1550), torn. I, col. 204b; in the Jena one (1579), torn. I, col. 181; in the Erlanger, opp. var. arA., tönn II, n. 354; in the Weimarschen, vol. II, p. 23 and in Löscher's Ref.-Acta, vol. II, p. 437. in Adam Petri 1. e. p. 277. German is found in the Wittenberger (1569), vol. IX, p. 31b; in the Jenaer (1564), vol. I, p. 302; in the Altenburger, vol. I, p. 115; in the Leipziger, vol. XVII, p. 174 and in Walch. Walch's edition is the only German one that brings the Xeta complete, namely in this volume (after the old edition) Col. 739-746; (687-689 duplicate); 691-712; 746-756 and 656-664.

To our beloved son Thomas, our Cardinal Priest of the title Sancti > Sixti and of the Apostolic See Legate de Latere, Pope Leo X.

1. our beloved son! Hail and apostolic blessing. After it has come to our ears that one, called Martinus Luther, hermit of the Order of St. Augustine, got into the wrong mind. Augustini, got into a wrong mind, defended some heretical articles, contrary to the teachings of the holy Roman church, as right, and about this, out of his own thirst and iniquity, defiantly and stiff-neckedly despising the compulsion of obedience, allowed some sayings, even books of shame, to go out through the printing press in various places in Germany, without questioning the Roman church, which is the master of the faith.

540 L.v.".ii,3S5ff. Action between Cajetan and Luther. Section 2, No. 176, W. xv, "57-659. 541

Since we now wanted to punish his outrage (and foolishness) paternally, we ordered the worthy, our dear. Brother Jerome, Bishop of Ascoli, of the proceedings of the Apostolic Court of Appeal, that he should admonish the said Martin Luther to appear before him personally, and to examine him on the above-mentioned articles, and what he thought of the faith, to give an answer, with avoidance of certain punishment; as then the above-mentioned Jerome, Bishop of Ascoli, has let such an admonition go out against the said Martin Luther, as we have heard.

Now, however, it has recently come to our attention that the said Martinus is abusing our kindness and friendliness, and thereby becoming more foolhardy, so that he is making things worse, and continuing stubbornly in his error and heresy, and has also let some other conclusions and books of shame go out, in which some other heretical errors are included, which has not a little frightened and distressed our minds.

4. Therefore, according to our episcopal office, in order to counteract the above errors and to prevent this poison from becoming so rampant, nor from polluting and poisoning the hearts of the simple, we hereby command, by this present writing, your prudence (for which we take all good care in the Lord, because of your special skill, manifold knowledge and experience in all kinds of things, also righteous devotion towards us and this holy see, which you are an honest, respectable member), you will, as soon as you have received this writing of ours, without any delay, because this matter is obvious to us from common rumor, also from sight, and therefore cannot be excused in any way, summon and force the said Luther, who has already been declared a heretic by the above-mentioned Jerome, bishop of Ascoli, to appear before you personally.

(5) You will also call upon and take to your aid the arm or power, both of our most beloved Son in Christ, Maximilian, elected Roman Emperor, and other princes of Germany, of all communities, universities and potentates, both spiritual and secular. And if you become powerful, you will keep him safe and secure until you receive further orders from us that he be brought before us and the apostolic see.

(6) And if he should come before thee, smite within himself, show true signs of repentance, and, without need of himself, beg mercy and pardon for such iniquity and thirst, then

we give you power and authority to graciously accept him for the unity of the Holy Mother of the Church, who never shuts out her bosom to the one who returns.

(7) But if he persists in his stubbornness, despises worldly power or authority, and you are not able to gain power over him, we give you equal authority and power in all places of Germany to proclaim him and all who follow him, even by public commandment and proclamation, after the manner of those who 1) were publicly posted in the town halls in former times, to be heretics, banished, accursed and cursed, and to command that all believers in Christ shall avoid them as such.

8. And so that this epidemic may be eradicated the more quickly and easily, you shall admonish all prelates in general, and each one in particular, as well as other ecclesiastical persons, both secular and regular, who belong to any order, including the mendicant orders, then also dukes, margraves, counts, barons and all commonwealths, universities, and potentates (with the exception of the highly esteemed Maximilian, elected emperor) by our power and authority, even under the sentence of banishment and other subsequent punishments, admonish and require, if they want to be held and regarded otherwise as faithful, that they accept the said Martin Luther, together with his followers and followers, in prison and send him to you in good custody.
9. But where, since God is for, which we cannot be persuaded nor believe, said princes, commonwealths, universities and potentates, or one belonging to them, would in any way house or harbor the said Martinum, or his followers and followers, or would show the same Luther counsel, help, assistance, encouragement or favor, publicly or secretly, by themselves or others, for whatever cause and in whatever way: of the same princes, commonwealths, universities and potentates, and of each of them cities, towns, country and villages, as well as the cities, towns, villages, country and villages, where the above-mentioned Martinus would go or escape, as long as the said Martinus would remain there, and three days after that, we want to subject to the church's interdict.
10. areas, nevertheless, all and especially all the above-mentioned princes, commonwealths, universities and potentates, about said penalties,

1. Here we have followed the reading of the Weimar edition: quae (referring to edicta), while all other editions offer Hui.

542 D. v.". ii, W7 f. Cap. 3. from the Diet of Augsburg anno 1518. w. xv. eso f. 543

As far as the ecclesiastics and the above-mentioned regulators are concerned, they are to be deprived of their churches, monasteries and other ecclesiastical property or income, and as incompetents to possess them henceforth, they are also to be deprived of their fiefdoms.

11. But as far as the laity are concerned, except for the Emperor, they shall be dishonorable and incapable of all proper actions, deprived of Christian burial and fiefs, which they have received and obtained from us and the apostolic see, or also from whatever secular lords, and thus fall into the above-mentioned penalty, if they do not comply with your command, request and admonition, without any withdrawal, objection and plea, and completely abstain from all advice, help, favor and stay of the aforementioned Luther and his followers.

(12) But to those who are obedient in this, we give you power to grant plenary indulgence, or any recompense and special grace of your liking, according to the present Scripture. Against this shall not be valid all kinds of exemptions, privileges and liberties, whether they be confirmed with an oath, apostolic assurance, or any other kind of fortification, and granted to all kinds of ecclesiastics and religious, whether they be religious, also to mendicant persons, likewise to churches, monasteries, 2c., item, orders, or also to secular persons, in any way whatsoever. And although in the same it is expressly provided and prevented that they may not be banished, suspended, or have an interdict imposed upon them, yet this decree of ours appended and delivered shall annul and render void the preceding one. Which letters or privileges content and opinion, as if they had been written and written from word to word in the present letters, we consider to be expressed, and by virtue of the present ones we want to specially and expressly abolish and abrogate, and have abolished, together with all that is contrary to and against them.

Given at Rome, at St. Peter's under the Fisherman's Ring, the 23rd day of August, Anno 1518, of our Papacy in the sixth year.

Jacobus Sadoletus.

177 D. Matt. Luther's gloss on the above papal breve to Cardinal Cajetanus.

This epilogue by Luther to the preceding papal breve is found immediately after the breve in all editions given in the preceding number, separated from it only in the Latin Wittenberg edition, tow. I, col. 2145. - There are several times two

The authenticity of the Breve has been questioned by Leopold Ranke, "Deutsche Geschichte im Zeitalter der Reformation", 4th ed, mainly on the basis that Luther received the citation to Rome on August 7, 1518, in which he was granted a period of sixty days to travel, but now the pope is supposed to have written already on August 23 that Jerome of Ascoli had already declared him a heretic who should be forced to appear personally before Cajetan, who, if he becomes powerful, should hold him in safe custody. But the weightiest recent authorities hold to the authenticity of the bull; so Seidemann in De Wette, vol. VI, p. 599, note 6; Köstlin, Martin Luther (3), vol. I, p. 790 sd p. 233; Knaake in the Weimar edition, vol. II, p. 22, note, and Kolde, Luthers Stellung zu Concil und Kirche, p. 115 f. The latter says that with the nature of the judges, especially Sylvester Prierias, such an acceleration of the process was not so inconceivable; that Leo X, in a contemporaneous letter to the Churfürst sdem 179. Finally: "If Luther at first considers the breve to be spurious, this cannot be taken into consideration at all, since he has often made such statements in pretense, in order to be able to attack his opponents more sharply under this pretense. (Cf. quite the same process with the bull of excommunication.) Accordingly, the breve is to be considered genuine."

In the original print, in all copies that have become known up to recent times, our writing has a blackened passage at the beginning, which makes eight lines, the first paragraph, illegible. Also all reprints and the editions begin only with the second paragraph, with omission of the first word: vsinds. The reason for this is as follows (as we can see from the Weimar edition): "Prince Frederick saw the publication of the Vota Vugu- stunu with great reluctance; in the middle of the printing he put a stop to it. It was too late: the sheets had already been sold individually; only the third had not yet run out; Luther now believed that he could not hold back this last piece either; however, a passage that was particularly displeasing to the Elector was covered with printer's ink." Only Niederer, in whose copy the passage was "not so hard blackened," succeeded in penetrating something behind this dark veil. He was able to "bring out or guess" quite a number of words. The Weimar edition also made an attempt to eliminate the secret in the 2nd volume, p. 3. But later, D. Buchwald found a copy in the Zwickau Rathsschulbibliothek in which the passage is not blackened, and reported it in the 9th volume of the Weimar edition, p. 205, which we make use of here. - It was not until the end of October 1518 that the Breve came into Luther's hands. See Appendix, No. 14, § 3. - We have changed only little in the good old translation.

Afterword by Brother Martin Luther to the preceding breve.

First of all. The pope writes to all cardinals and bishops as to his venerable brothers. To this one cardinal priest St. Sixti he writes as to his "beloved".

544 D. V. E. II, 358 f. Action between Cajetan and Luther. Section 2, No. 177, W. XV, 660-662. 545

Son" and "beloved son". This has been so much noted that the memorable author in this breve has forgotten even his tricks, and writes, 1) that the bishop Jerome of Ascoli is called a venerable brother by the pope. For also from this deceiver the proverb had to be confirmed, in which it says: A liar must have a good memory. 2)