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ea quae nunc de Christiana fide a sacerdotibus qui Chalcedone convenerunt per nostra praecepta statuta sunt, iuxta apostolicas expositiones et instituta sanctorum patrum trecentorum decem et octo et centum quinquaginta, in hac regia Urbe definita esse noscuntur. Nam in contemptores huius legis poena non deerit, quia non solum contra fidem vere expositam veniunt, sed etiam Iudaeis et paganis ex huiusmodi certamine profanant veneranda mysteria. Igitur si clericus erit qui publice tractare de religione ausus fuerit, a consortio clericorum removebitur; si vero militia praeditus sit, cingulo spoliabitur: ceteri etiam huiusmodi criminis rei, siquidem liberi sint, de hac sacratissima Urbe expellentur pro vigore iudiciario etiam competentibus suppliciis subiugandi; sin vero servi, severissimis animadversionibus plectentur.'1

And inasmuch as in the aforesaid articles and propositions it is stated that their preachers have neither preached, nor said, nor written, many things which are attributed to them— which, however, is false-it is, in my opinion, advisable that the above-mentioned doctors and theologians should note the places where they have said, taught, and preached the contrary, and the many contradictions and scandals disseminated in the Church of Christ, to the destruction of quiet, peace, and holy religion; and, for better satisfaction, let their authorities be adduced by our people, and let them show the true sense and meaning which, with their erudition, will be an easy matter. Furthermore, it would appear to me necessary for the clearer elucidation of the truth that the aforesaid doctors should propound and set forth as against their heretical, false, seditious, disorderly, erroneous, and scandalous articles, the true articles and propositions-such as may be suited and attuned to the pious ears of Catholics; and should confirm and stablish them by holy Scripture and the authority of holy doctors approved by the Church.

When the said things shall have been drawn up in due and full form, as well in German as in Latin even as was done by them, I think that the whole should be presented to your Catholic Majesty, who, if it seem good to you, will be able to summon all the Catholic Princes and, with their counsel and consent, deliberate whether to convoke the whole Diet and let these things be publicly read and understood by all.

And since, O Sacred Majesty, after the reading of the afore1 Codex Iustiniani, Lib. I, Tit. i, Lex 4 (Corp. Iur. Civ. ii. 6, edd. Mommsen and Krüger). The Law is Marcian's Edict of 452, after the Council of Chalcedon, Mansi, vii. 475.

said Catholic and true propositions and articles, it may very easily happen that they should ask for a copy, and time in which to answer, it would be well first to consult and deliberate with the aforesaid Catholic Christian Princes as to what should be done and what course should be followed in that case. And, although I do not doubt that your Highness and the illustrious Princes would adopt the best course and measures, yet with all due reverence, and subject to your correction, I will state my opinion. Your Highness must be aware that it was, and always will be, in the nature of heretics to be obstinate and hard, never willing to give way or consent to reason, nor to any authority, however clear and approved. This I am convinced will be the same with these, from the protestation they make and propound at the beginning. For though they try to cover it up and soften it down with fine words, yet it seems to me to say nothing else in the end than that, if the matter is not settled to their liking, they mean to persist in their opinion and in their appeal to a future Councilnot because they are to be determined, either as regards belief or giving way, by any Council; but that they may be able to persist in their wrong opinions and evade the coming of Your Highness for their great good, and in this way (which God avert) reduce all Germany to their perverse opinions, fill it with tumults and seditions, as they have done up to now, and so be able also to contaminate the rest of Christendom.

Wherefore I should think that your Highness and the Catholic Princes should consider together the two cases which I will now state. The first is that, if they should accept and approve the Christian assertions and such things as shall be ruled by the aforesaid doctors and theologians (which I do not believe, and would to God I might be wrong); in this case let them consult and deliberate as to the ways and means to be observed and followed, and how matters should be brought to a conclusion so that men may live in a Christian way and in the truth of the Faith-which, if God grant us this grace, it will then be easy to consult and deliberate upon.

The second is that of their not consenting to or accepting the sound counsel and doctrine which shall be shown them (which I greatly fear), but rather obstinately insisting upon wishing to reply, and in these disputations and vain controversies prolonging matters with a wish never to end them, as I am sure they intend to do. In this case let your Majesty be well advised not to consent to it, nor, on this point, to promise or concede to them anything whatever, because you would

then enter into a labyrinth from which you could never emerge any more, and so they would have gained their will: which is, by such means, to spin the matter out so that the Diet which, owing to the very great expense, cannot last very long, may come to an end with the matter still not settled. But let your Catholic Majesty with your illustrious Princes and good and true Christians, after having established a complete understanding and confederation, prepare to decide thoroughly to extirpate these heresies, proceeding against them with order and system by means of reason and justice, using you your temporal arms and I the spiritual, and thus zealously punish them as is right; which, with the help of God, will be easy for you. And in this glorious, holy, and very truly Catholic undertaking, your Serene Highness would show yourself to all the world to be as in name so in deeds, as I told you before, the true and undoubted successor of that Charles the Great amongst whose other greatest undertakings there still resounds the fame of the conquest he made of the Saxons, whereby was then established the holy and Catholic Christian Faith. And Your Serenity may be sure that, this enterprise having been dispatched, if you wish shortly to take the field-as, I think, you will wish it because you ought to wish it on account of the very high position and office you hold—an ample, quick, and broad way will be made to victories against the Turk, and against all such as may wish or presume to oppose your holy and virtuous works.

As for the abuses and disorders, once the affair of the Faith is settled as was said above, it will then be the right time for Your Majesty to try and contrive that all should return to the true path and way, and become true and Catholic Christians, in which I also, as long as my strength lasts, promise not to fail as to the duty of my office and the place I hold. Nothing else occurs to me but once more to submit all I have said to the most wise counsel and judgement of your Majesty, to whom I humbly commend myself.

Your humble servant,

CAR. CAMPEGIUS LEGATUS.

No. 118. Melanchthon's Concessions, 28 July, 1530.

[Campegio Cardinali].-S. D. ad R. D. V. cum his mandatis qui humanitate non gravetur audire. R. D. V. summa aequitate atque

Principes nostri miserunt nos rogemus ut R. D. V. pro sua Principes nostri intellexerunt moderatione violenta consilia

improbare et auctorem esse retinendae pacis. Quae res, ut est dignissima sapientia et dignitate R. D. V., ita nostris principibus magnopere grata est, qui non solum propter sua sed multo magis propter publica pericula pacis valde cupidi sunt. Vident enim, si quis motus exoriretur, periculum esse ne maior confusio religionum et ecclesiae accidat. Itaque petunt ut R. D. V. non patiatur se deduci ab hac moderatione summa, sed operam det ut pax retineatur quae tali tempore videtur utilis universae reipublicae, praesertim cum nullos articulos doceri [patiantur] discedentes a Scripturis et ecclesia catholica. Ipsi vicissim suum officium privatim R. D. V. deferunt, et publice pollicentur se, quantum sine offensione conscientiae fieri possit, eas conditiones accepturos esse quas ad pacem et concordiam et ad ecclesiastici ordinis auctoritatem retinendam, confirmandam et stabiliendam, iudicabitur pertinere. Et hoc confirmant se nihil minus velle quam ut ecclesiasticus ordo et legitima auctoritas episcoporum labefactetur.

No. 119. The Fifth Session, 3 August, 1530.

On the third day of August . . . in the afternoon His Imperial Majesty assembled all the Estates of the Empire, and the Confutation of the Protestant Confession was read, as follows:

Principio autem Caesar Carolus per Fridericum Palatinum exposuit se diu multumque deliberasse de Confessionis Saxonicae doctrina, mandasse quoque viris aliquot honestis et eruditis1 ut iudicium facerent, quid pie sit in ea, quid aliene dictum ab ecclesiae consensu; fecisse hoc illos, et sententiam alio scripto demonstrasse, quod et ipse probet.

Deinde recitata fuit Confessionis Confutatio, a theologis adversariis conscripta, cuius hic erat ordo. Scriptum Saxonicum in duas partes diviserant. Prior habet 21 doctrinae capita. Ex iis alia receperant, alia reiecerant, quaedam partim fuerant admissa, partim repudiata, multis patrum et conciliorum adductis testimoniis. In reiectis haec erant: Opera bona nihil mereri. Iustificationem tribui soli fidei, non etiam operibus. Ecclesiam esse congregationem piorum. Non posse satisfieri pro peccatis. Divos non intercedere pro nobis. Alia receperant cum modo, de ceremoniis nimirum. Item Verum corpus atque sanguinem Christi esse in sacramento, sic, ut sub qualibet specie sit Christus et vinum atque panis omnino mutentur. Illud de confessione sic admittebant, si populus

1

1 Among them Eck 1486-†1543, Faber c. 1500-+1561, and Cochlaeus 1479-+1552.

astringeretur, ut quotannis ad pascha confiteantur, et delicta. omnia diligenter enumerent, et Coenam Domini percipiant, et septem esse credant sacramenta. Cavebant etiam ne quis erudiendo populo praeficiatur, nisi de voluntate et permissu episcoporum. Ad haec, ut leges omnes et ecclesiae praecepta serventur et quibus in locis abrogatae sint restituantur.

Altera pars quinque praecipue complectitur. Communio Coenae Domini sub utraque specie, quod aiunt, reiicitur. Et petebat Caesar, ut in eo totius orbis Christiani consensum atque morem sequantur. De coniugio sacerdotum mirari se dicebat hoc ab ipsis peti, cum inde ab apostolorum aetate non fuerit in usu. Prorsus igitur concedi non posse.

Missa recipitur ipsorum, modo cum ritu ecclesiae Romanae conveniat. Si vero mutata sit, reiicitur, ac simul affirmatur Missam esse sacrificium pro vivis et mortuis, neque debere Missam privatam abrogari. Danielem multo ante praenuntiasse fore, cum antichristus venerit, ut sacrificium aboleatur. Hoc quidem nondum accidisse, verum tamen iis in locis, ubi Missa iacet, altaria destruuntur, exuruntur statuae, quibus in templis nihil cantatur, nihil legitur, nulla lucent amplius luminaria, ibi nimirum illud iam repraesentari prophetae vaticinium. Itaque cavendum esse diligenter omnibus ne causam praebeant adventus antichristi. Vota monastica niti tam Novi quam Testamenti Veteris auctoritate. Plectendos igitur qui, suae confessionis obliti, deseruerunt ordinem. Episcopos habere potestatem non docendi tantum, sed et administrandi rempublicam, nec in suo iure impediendos esse, quod liberalitate maiorum sint consecuti: non abstinere a carnibus tempore prohibito, non ieiunare per quadragesimae tempus, non confiteri peccata, proterviam esse, non libertatem Christianam.

His ita recitatis fatentur non esse nulla quae requirant emendationem, ut etiam haec sanentur et ecclesiae status corrigatur, omnem suam operam Caesar pollicetur et omnino se sperare dicit, quandoquidem de multis inter ipsos conveniat, fore ut ad ecclesiae sinum redeant protestantes, eique sese permittant. Quod quidem si faciant, nihil esse quod ab ipso non debeant expectari. Sin autem, tum sibi necessario faciendum esse ut Ecclesiae tutorem ac defensorem deceat. . . .

No. 120. Eck's Articulus de Missa,
21 August, 1530.

Petierunt Catholici ut tam publicae quam privatae Missae celebrentur super altari, cum inclusione utriusque canonis,

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