Of the preparations for this Reichstag.
H.. Of the protesting Estates Derathschtagungi whether to appear at the Diet or not.
894 Chancellor Brück's concerns about the Elector's personal visit to the Imperial Diet, also regarding the arrangements to be made in the country for burdensome cases that arise, and where money is to be obtained. About March 12, 1530.
In Müller's Historie, Ud. Ill, eax. 5, p. 432. From the original in the Weimar archives, printed in Förstemann, Urkundenbuch, Vol. I, p. 18. The timing is according to Förstemann. On March 11, the imperial summons to the Imperial Diet had arrived in Torgau.
Most Gracious Prince and Lord! Your churfürstl. Your Elector's Grace Chamberlain has told me that Your Electoral Grace has requested that I should put into a brief record the concerns of my young master and of the councilors, which I indicated to Your Elector's Grace yesterday in a hurry. Your Elector's Grace that I should give a brief account of the concerns of my young master and of the councillors, which I verbally indicated to Your Elector's Grace yesterday in a hurry. Firstly, what concerns Your Electoral Grace. Grace. Your Elector's Grace's travels on his own behalf against Augsburg. Gn. opinion, as a praiseworthy Elector, is considered by everyone to be good, that Your Electoral Grace should take up the matter on Judica [3rd of July]. Your Electors will rise on Judica [April 3] and try to determine whether Your Electors will go to the Holy Land for the sake of their bodies. Gn. wander for the sake of their bodies, and take the trouble, because Ew. churfürstl. Gn.'s personal presence, whether God wills it or not, would be greatly beneficial; and if Your Electoral Grace would find that they would be able to take the trouble. If Your Lordships should find that the journey would be burdensome and troublesome for them, Your Lordship would not know how to advise anyone else. Gn. would have no other advice than, as Your Electoral Grace has said, that Your Majesty is the best. Your Grace himself has said that Your Electoral Grace will take care of her with distant travels. They spared her with a distant journey, since physical incapacity is the greatest marital liability; so, nevertheless, Ew. churfürstl. Gn. have shown their submissive obedience to Imperial Majesty with such travels. Majesty, and would like to express their gratitude to Your Electoral Grace. Grace, in the place of their Grace, to Augsburg, according to Your Electoral Grace. Grace. Your Elector's favor.
On the other hand, what concerns the article, that it should be discussed how to order and provide for the departure of Your Electoral Grace? Grace's departure should be ordered and provided for
Should, in the absence of Your Electoral Grace, a troublesome event or coincidence occur in the country. The following has been said: Your Electoral Grace, a year ago, when Your Electoral Grace wanted to travel to Speier, would have given my young master this and other things. Grace, when Your Lordship wanted to travel to Speier a year ago, had an order issued to my gracious young lord for this and other articles, which would still be in the Chancellery, and the same order should also be given to the judges who would stay here and would be ordered to do so. If, however, Your Electoral Grace would consider that more orders are to be given to them, then the same order should be given to the judges who remain here. If, however, Your Electoral Grace were to think that more orders than those of a year ago were necessary and should therefore be given to them, it would be in Your Electoral Grace, Your Grace. Grace, gracious favor, so the order could be put on it, before E. churfürstl. Grace, allhie departed.
Thirdly, concerning the market in Leipzig, everyone in the City Council has let themselves be heard to advise Your Lordship. Gnad, gladly and humbly to advise him, if he knew it: for one had hoped that your churfl. Grace, would have had to collect as much and more in their annuities on Walpurgis in the future as the expenditure on the Leipzig market would have been, and especially with the silver that Your Electoral Grace would have received for their share from the Leipzig market. Grace would have received for their share of the tithe in Leipzig, because the same would not have been kept. However, after Your Lordship's Grace had indicated through the Chancellor and me that the expenditure in Leipzig would amount to almost twenty thousand florins, no further advice was known, because Your Electoral Grace, with the reported Waltz, would not be able to pay the tithes. Gnad, with the aforementioned Walpurgisrent and the Zehentsilbern not want to let pay, that your churfl. Gnad, order to make an effort to take money from people, and to pay with some creditors, whom your churfl. Grace to pay in the market, to have patience until Michaelmas or for a year, in which also each one who is ordered by Your Electoral Grace to do so, and to do so in the case of a creditor, is to have patience. Grace, and if the creditors were indicated, would not be lacking in submissive diligence. However, and when your churfl. Graces would again come from Augsburg with the help of the Almighty, Your Serene Grace could consider further. Grace could consider further, and the articles, so next to Your Electoral Grace, by the Chancellor. Grace, have been presented by the Chancellor and myself, but not by Your Electoral Grace. Grace, but have not been heard at that time; so that one might come to the ways by which Your Electoral Grace can be removed from the situation. Grace, from the
If they wish to come to the fearful burden of their guilt and obligation, God Almighty will undoubtedly grant them grace to do so, amen.
Thus, for my sake, as E. C. F. G.'s least servant, I shall not fail in any possible diligence that I understand or am capable of, and I command E. C. F. G. in all submissiveness.
E. C. F. G.
subservient
Gregorius Brück, D.
895 Letter from Landgrave Philip of Hesse to Chursachsen, explaining why it was questionable to attend the Diet in person. March 20, 1530.
In Müller's Historie, p. 435 and in Förstemann's Urkundenbuch, Vol.I, p.61 after the original in the Weimar archives.
To the Highborn Prince, Lord Johansen, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia and Margrave of Meissen, our friendly dear grandfather, brother-in-law and godfather.
For his own dear hands.
Our kind services, and what we can do dear and good, before. Highborn Prince, kind dear uncle, brother-in-law and godfather! We have received and read the contents of your dear letter, in which you inform us of the reasons for your dear will to personally attend the proclaimed Diet in Augsburg, and consider it good and request that we also personally attend the same Diet; We take it for granted that there is no need for your beloved to hurry so much to the same Diet, for we take it for granted, although we do not know it to be true, that it will not proceed as expediently and quickly as it has been proclaimed. As for our personally wanting to attend such a Diet, however, we cannot give your beloved a definite answer this time, for we have not yet finally decided on this, although we have reasons that may prevent us from doing so. Majesty has acted so ungraciously and swiftly with her and the others' messages, and especially with ours, on account of the booklet handed over, at Bononia 1): should we
1) "Bononia" by us instead of "Barselon^a" in the original; because not in Spain, but in Italy at Bologna this had happened. Cf. No. 858. 860. 863.
2) and to make an agreement of some kind, we consider what might result from this and what we might encounter; however, we have not yet finally decided on this. If, however, your beloved (whether we would attend such a Diet in person or not, and would provide it with our councilors) would consider it good that we send the delegates together beforehand, and let them advise us of all that the invitation brings with it, and that the necessity requires that action be taken on our behalf at the Diet; let your beloved in turn let us know, and we will show ourselves conducive to this. We do not wish to hold back your beloved's friendly opinion, but we are inclined to serve it in a friendly manner. Date Immenhausen, on Sunday Oculi [March 20] Anno etc. 30.
Philipp von GOttes Gnaden, Landgrave of Hesse, Count of Katzenelnbogen etc.
Philipp L. z. Hesse etc. sßt. 3)
Luther's letter of March 6, 1530, to the Elector of Saxony, in which he refuted all violent resistance.
See Walch, St. Louis Edition, vol. X, 532 ff.
B. What the Elector of Saxony has decreed for the provisional drafting of a Protestant confession of faith.
897 The Elector's order to Luther, Jonas, Pomeranus and Melanchthon to draw up a list of the disputed articles in the doctrine and ceremonies. Torgau, March 14, 1530.
The original concept of this document is in the archives at Weimar. Reprinted in Joh. Joachim Müller's Historie von der evangelischen Stände Protestation, 11b. Ill, oax. 6, p.438; in Cölestin, stist. 6onk. 1,134; in the Leipzig edition, vol. XX, p. 171; in the pre-p. "st., vol. II, p. 25; in Förstemann's Urkundenbuch, vol. I, p. 42 and in Erlanger Briefwechsel, vol. VII, p. 250. We give the text according to Förstemann.
Our greetings first, Venerable and Reverend, dear devotees and faithful!
We know not to leave you unindicated in your gracious opinion that we have been informed by the Roman Emperor's Majesty. Majesty,
2) Added by us.
3) M" - sorixsit. -
636 Erl. Briefw. VII, 250-252, section 2: Preparations for the Imperial Diet. No. 897 f. W. XVI, 763-765. 637
Our most gracious Lord has received a notice of the Imperial Diet, so that in the future, on the eighth*) day of April, we, like others of the Holy Roman Empire, are required to go to Augsburg to attend the Imperial Diet which Her Imperial Majesty is to hold there in person. We are sending you the present copy of the notice of the Diet, the contents of which we have notified to you.
Because, among the most important matters to be dealt with at such a Diet, there is one concerning the discord in our Christian religion, and because of such most important matters, it is expressed that such a measure should be dealt with and decided upon. Namely, to hear, understand, and consider in love and kindness every opinion, opinion, and opinion between the estates themselves, to bring and compare this division into one Christian truth, to put away everything that would not be rightly interpreted or acted for both parts, to adopt and hold by all of us one united and true religion, and as we are and contend all under one Christ, thus to live all in one fellowship, church, and unity, and finally thus to make good unity and peace: We consider that the high and unavoidable necessity requires, because such a Diet may be held at a Concilii or National Assembly, that we should, for the sake of all the articles for which the discord has arisen, both in faith and in other outward church customs and ceremonies, be held, be most favorably resolved, so that before the beginning of this Diet we may be constantly and thoroughly determined whether, or in what form, and also how far we and other estates, if the pure doctrine is accepted and admitted by them, may and may suffer action with God, conscience, and good reason, even without burdensome annoyance. Since the matters, as we cannot otherwise understand the aforementioned proclamation of the Diet, are to be carried out in such a way: that no one can consider and deliberate better, more thoroughly, nor more constantly, than you, as we also graciously request of you herewith; and especially that you want to carry out such consideration, other matters and business in peace, in such a way that you may be able to finish it between now and the next Sunday Oculi [20. March], and on the aforementioned Sunday you may all come to Torgau with it; as we have decided, considering that the time until the Imperial Diet is quite short.
1) "achten" is used by us instead of "andern" in Walch. Cf. No. 890. 891.
is short, and we will have to rise without delay, want to leave completely to you. And although in the foregoing announcement nothing is expressed that each estate should bring its preachers and scholars to such an action in due consideration; therefore we may not well consider how it is to be achieved that each one's opinion and opinion may be heard and then acted upon in unity: Nevertheless, it is our gracious request to you, Doctor Martin and Doctor Jonasen, provost, as well as Magister Philipsen Melanchthon, that you take care of yourselves and your things, and also do as much as possible in our university in Wittenberg that your absence be read in your place, so that you may be with us again in Torgau on the day we appoint you, and then travel with us as far as Coburg, along with Magister Spalatin and Eisleben. In the meantime, God wants to know how the presentation of each part of opinion and opinion is to be done and held at the Imperial Diet in Augsburg. For if the Estates are permitted, as necessity requires, to summon their preachers and scholars to Augsburg, we will then have you summoned to us from Coburg. If, however, the preachers and estates do not wish to be admitted and escorted, you, and especially you, D. Martinus, shall nevertheless remain at Coburg until we give further notice. In view of what is at stake in these matters for all of us and for all of Christendom, we want to be unburdened, as we want to be completely provided for; in this you show us a special, serious and gracious favor. Date Torgau, Monday after Reminiscere [March 14] Anno Domini 1530.
To Doctor Martinus. Doctor Jonas. Pomeranian.
Philip Melanchthon.
898 D. Mart. Luther's letter to D. Justus Jonas, who was still on visitation at the time.
March 14, 1530.
This letter is found handwritten in the Ooä. Lostoed. Printed in Cölestins List. Oonkssk., vol.I, p.24; in Buddeus, Kuxxlsm. epist. Imtk., p. 82; in De Wette, vol. Ill, p. 564 and in Erlanger Briefwechsel, vol. VII, p.253.
Newly translated from the Latin.
2) Walch: "with" instead of: "nit".
To Justus Jonas, Visitator in the Duchy of
Saxony.
899 The so-called Torgau Articles on Disputed Doctrines and Ceremonies, drawn up after the above Electoral Decree, which became the basis for the second part of the Augsburg Confession. Between March 14 and 20, 1530.
These articles are found in the supplements to Brück's Geschichte der Religionshandlungen auf dem Reichstage zu Augsburg im Jahr 1530 im Archiv zu Weimar, Bl. 306 bis 323 d, where Förstemann found them and had them printed in his Urkundenbuche, Vol. I, p. 68 ff. Walch identified them, as has been done until recent times, with the Schwabach Articles, No. 874 in this volume, against which the following text is directed. Cf. No. 905.
900. of D. Conrad Wimpina, D. Johann Mensing, D. Wolfgang Redörfer and Lic. Rupert Elgersma short and Christian instruction against the confession of D. Mart. Mart. Luther, from the presently held Imperial Diet at Augsburg, and divided into XVII articles.
This manuscript was published in 1530 at Augsburg in quarto under the above title. After that it is included in the Wittenberg edition (1569), vol. IX,
1) Jonas' co-visitors were Benedict Pauli, Sebastian von Kötteritz and Bernhard von Hirschfeld.
Bl. 402; in the Jenaer (1566), Bd.V, Bl. 16d; in the Altenburger, Bd. V, p. 16 and in the Leipziger, Bd. XX, p. 3. It refers to the Schwabach (not the Torgau) articles, as already noted in the previous number.
To the most illustrious Highborn Prince and Lord, Mr. Joachim, Margrave of Brandenburg, Archemperor and Elector of the Holy Roman Empire, of Stettin, Pomerania, of the Cassuben and Wenden Dukes, Burgraves of Nuremberg, and Princes of Rügen: we offer ConEradus Wimpina, Johann Mensing, Wolfgangus Redörfer, Doctores, and Rupertus Elgersma, Licentiatus etc., our prayers to God, together with willing and diligent service in all submission, ready beforehand.
Most Gracious Prince and Lord! It may not be unreasonable to wonder how and for what reason Luther has now made a special confession of his erroneous faith in XVII articles against this Imperial Diet, here at Augsburg: although shortly before this he has also issued a final confession of his faith, 2) in which he also famously promised to persevere with death, and yet in this last confession he omitted much that he had set forth and confessed in the previous one. About all this, several hundred articles, some of them unchristian and heretical, others seditious and seductive, are still found in his previously written books, which he did not touch with the least word in his first and this other confession, but passed over all of them in silence. If he perhaps wanted to think that all of these should be forgotten because he did not raise them again, and therefore no further blame should be assigned to him, he would be far wrong. For since he gave cause to many blasphemies, theft of spiritual goods, seduction of many chaste hearts into sinful fornication, transgression of oaths and vows, outrages and deathblows, along with other many more manifold unchristian acts, with his writings and teachings; And whether he would now also refuse and revoke the same, as he will not do after the manner of all heretics (as is to be expected); or whether the now known articles would also be unpunishable, as they do not find all of them; nevertheless so many evil deeds, of which he has been the instigator, assailant and causer, must not remain unpunished with him. For this reason, these articles of his present confession are not held in the highest esteem by anyone, nor are they
2) The so-called "Great Confession of the Last Supper," St. Louis edition, vol. XX, 894. See Col. 1094 there, § 509.
who alone may almost grieve, because the previous his Jrrsale and public transgression, more than that, much more important and these all probably, as they say, would like to bite out the eyes.
And so we have heard that the XVII articles of this new confession of Your Electoral Grace, perhaps in such a way that everything contained therein should be good, Christian, and blameless, have been sent here to Augsburg, and although we are certain beyond all doubt that Your Electoral Grace, as a praiseworthy Christian Elector, has not only come from the innate Christian virtue of their noble ancestors and forefathers, but has also inherited them from their noble ancestors and forefathers. We are also certain, without doubt, that your Electoral Grace, as a laudable Christian Elector, not only brought and inherited from their noble forefathers and ancestors out of innate Christian virtue, but also highly enlightened with well-founded Christian doctrine, and thus fortified, that such and other such unfounded articles of your Electoral Grace do not move anything, much less move us. They can move nothing at all, much less seduce:
However, in order that this Luther's precept may nevertheless be regarded by some as good and right, and that nothing justified against it may be raised, we have briefly explained a special and Christian opinion on each article as to how it should be kept, so that every pious Christian may know how to keep it, without any danger or doubt, according to the order and constitution of the common Christian church. This is attributed to E. Ch. G.'s benevolent opinion, humbly requesting that we graciously accept this diligence and benevolence of ours in ordinary graces; to which E. Ch. G. we willingly acknowledge our property in all servitude, and also owe it to her, to which we also hereby humbly command ourselves.
To the I. Article.
It would be quite unnecessary for Martinus Luther to raise this first article confession so bravely and highly here, so that everything and much more than is understood in this article by him has been reported, determined, and repeated many times before by many concilia many hundreds of years ago, and is also taught, prayed, read, and sung daily in Symbola Athanasii, at prime time, in the office of the mass, and other tides of the priests, and also ordinarily by all devout Christians.
To the II. Article.
This article is much less necessary to recover than the previous one. For it has not been challenged by the common Christian church in many hundreds of years. What the above means
The heretics mentioned in the article, and many others, have erred, and everything has been condemned and extinguished by God's help and the knowledge of the Fathers in many churches, so that it would not have been necessary to recover from Luther at this time.
To the III article.
This article, as the Christian Church prays it, and especially as the only begotten Son of God, our Lord Jesus Christ, born of the Virgin Mary, suffered under Pontius Pilate, was crucified and died etc., has no challenge; therefore, as something special, it was unnecessary for Luther to recover it. What is buried deeper in these words, however, is better explained by schoolcraft than common speech.
It is considered, however, that Luther included these three articles of his confession and placed them at the top, in the opinion that he would like to cover up the other articles of his confession, which are also not included here, and to introduce the following ones all the more apparently.
To the IV. Article.
That original sin is a real and true sin, and not only a defect or infirmity, but also such a sin in membris, which condemns all men who come from Adam and separates them eternally from God, is to be understood only before baptism. For after baptism there is no condemnation for those who are in Christ, Rom. 8, 1. Which Christ, through his bitter suffering, working in the sacrament of holy baptism, washes away all sin; although after baptism the affection and incitement of sin, called in Latin fomes peccati, and by Paulum lex in membris, remain as infirmities for man's redemption, and thus the 51st Psalm, v. 7, and Romans 5, v. 12, are to be understood.
To the V. Article.
We admit that all men before baptism, and also those who are mortally wounded after baptism, are sinners, subject to sin and death, and also to the devil, as Luther confesses in this article; and that even such sinners by their own powers, or by their own works, cannot work themselves out of it, and can neither become righteous nor godly, nor can they prepare themselves or send themselves to righteousness, to hear all things by themselves. For we know, as Paul says [2 Cor. 3:5], that we are not ge-
nough to think something good out of us than out of us etc.
But that the sinner should not be able to obtain or prepare himself for further grace, through which he would like to have good works and merit, through previous divine gracious help and mercy, which the Almighty God does not deny anyone, as he also says through John in Revelation [Cap. 5, 10.]: I stand at the door and knock, if someone lets me in, I will enter to him etc., Luther nor anyone else will not receive. For publicly Sprüchw. 16, 1. is written: It is man's to prepare his soul; and Sir. 2, 20: Those who fear God will prepare their hearts, and before His face they will sanctify their souls. From which it is to be noted that also the sinner, if he is found by divine gracious help, may by virtue of the same divine help prepare himself by good works for further grace and righteousness, and finally for salvation; as publicly the text Apost. 10, 4. by Cornelio, to whom the angel said: Your prayer and alms have come to remembrance before God, through which he has come to the perfect knowledge of Christ's righteousness and to final blessedness.
From this it follows that the only way to righteousness and salvation from sins and death is not only to believe in the Son of God, who suffered for us without any merit or work, although faith is necessary in all these things, and no scripture commends faith alone as the only thing that saves, but faith that works through love, Gal. 5, 6. This is also the same faith that justifies, as Paul says Rom. 10, 10: With the heart one believes etc. For faith that does not work through love is of no use, as Paul confesses in 1 Corinthians 13:3, just as works are more associated with love than with faith. Because faith can be without love, without merit, in the case of many gross sins.
So also the saying Joh. 3,16. that all who believe in the Son of God shall not perish, but have eternal life, is to be understood as John himself interprets it, when he says 1 Joh. 2, 4.: Whoever says that he believes in God and does not keep His commandments is a liar, and the truth is not in him.
To the VI article.
That faith is not a human work, nor possible from our own strength, but it is God's work and gift [John 6:29], which is the work of God.
We allow the Holy Spirit to work in us, but it is infused into us with other virtues in baptism, which, if it is formed and adorned with divine love, also does many good works. But if love is not present, faith is incapable of doing good, meritorious works on its own, as St. Paul says in 1 Cor. 13:3, where he attributes good works primarily to love, because love is the sum and whole perfection of the law, Rom. 13:10.
To the VII article.
We also confess that above the faith infused in baptism by the Holy Spirit, by which the children are saved (for without faith no one can please God, Heb. 11, v. 6), it is still necessary for the baptized to instruct them in the articles of faith and to proclaim them to them; which is done through the ministry of preaching, but by means of inward enlightenment, without which the ministry of preaching would be little effective. From this it is concluded that the two, as the ministry of preaching and infused faith, are all necessary to the salvation of the soul of those who have come to their years.
To the VIII. Article.
We confess that not only the two sacraments, as baptism and Eucharist, are expressed in the article, but also five other useful ones, through which God also gives faith and His Spirit to those who desire it; as clearly and sufficiently founded in the Holy Scriptures, to recover here is much too long.
To the IX article.
That the Sacrament of Holy Baptism was instituted by God the Lord to wash away all sin and to sanctify those who are baptized, is clearly stated by St. Paul in Titus 3:5: "By His mercy He has made us blessed, through the washing of the other birth, and the renewing of the Holy Spirit, whom He poured into us abundantly. Therefore, baptism is not to be considered a mere and empty sign, as the Jewish sacraments were, because it sanctifies inwardly those who touch it by heart.
To the X. Article.
In the Sacrament of the Eucharist, that is, of the Corpus Christi and the Blood of Christ, we confess that, although there is bread and wine before the confirmation
But after the confirmation we do not confess that bread and wine remain there, but only the form of the same, and under each form the true body and blood of Christ, and the whole Christ, are contained undivided and perfectly, and this by virtue of the words which Christ himself has spoken and set forth. And because holy faith must first proceed in this sacrament before it is received, it appears more that divine love, than faith, is increased and nourished thereby; as it is also called a sacrament of unity, incorporation, and love.
To the XI article.
That the secret confession should not be enforced by laws, as little as baptism etc., we do not allow; because an unbaptized person does not belong to the church; therefore the church does not yet have to command him, as Paul teaches 1 Cor. 5,12. But a baptized person is now subject to the holy church, should also be kept as a child by the kind mother for the best, and if necessary, be ordained by compulsion. And because at all times from the beginning of the world, first in the law of nature, confessio mentalis, and at the time of the written law, with the Jews, confessio ceremonialis, from divine commandment, well heavier than our confession, and Christ did not come to abolish the law, but rather to confirm it [Matth. 5,17.], and he himself also said to the apostles f^Joh. 20, 23.: Whose soever sins ye forgive, let them be forgiven etc., and so in this and other places confession is indicated and instituted as necessary; and John says 1 John 1:9.If we confess our sins, God is faithful to forgive us our sins; which all the holy fathers understood of sacramental confession: so the church has sufficient and well-founded cause to command such a comforting, wholesome and useful thing to the unwilling, who otherwise do not want to recognize their own benefit; as then the common Christian church by the chapter Omnis utrius- que de poen. to which every Christian owes obedience, because Christ publicly said, "He who does not hear the church is a pagan and a publican" [Matt. 18:17].
However, the Christian church does not admit that each person alone should confess some sins that he is guilty of inside and some that he is not. For St. Augustine calls such a thing more a gleaming than a true confession. For many people, and especially of this time,
who have a holey and torn conscience, yes, who completely trample it underfoot, who also have no conscience at all of broken vows and oaths etc., along with other much more gross sins. If absolution, as Luther confesses, is to take away all sin, then confession must also be made of all sins, as much as is possible for the person.
To the XII. Article.
That on earth there is and remains a holy Christian church until the end of the world is shown by our Christian faith when we say: I believe the common holy church. And that there is also such a church in the believers in Christ is beyond doubt. But that in such a church also there is a Christian authority, so that the church does not remain disordered, is shown to us by St. Paul Eph. 4, v. 11. 12. that Christ, when he ascended into heaven, left behind him some as apostles, prophets, evangelists, pastors and doctors, for the perfection of the saints, for the edification of the body of Christ etc. And further 1 Thess. 5,12.: We ask you, brethren, to recognize those who work among you and preside over you in the Lord etc., and to the Hebrews on the 13th, v. 17.: Be obedient to your stewards and submissive; for they watch, as those who are to give account to God for your souls etc. Such an assembly of rulers and spiritual rulers, because they have the power to order and discern in the church, is often also called the church, to which Christ also directs us, saying Matth. 18, 17: "Tell the church; for which reason the church is often called and discerned otherwise than for all believers in Christ alone.
From this it is clear and evident that not those, as Luther confesses in this article, who keep, believe, and teach the above-mentioned laws, articles, and pieces, can be or be called the Christian church, because they have deviated from the unity of the church, and from the obedience of the ordained rulers and spiritual rulers, from the same order and knowledge, with this and many other heretical articles, and have wilfully left. And even if they are persecuted and martyred in the world because of their insanity and disobedience, they should know that the devil also has his martyrs.
But that the Christian church should not be governed by statutes and ordinances is openly contrary to the Holy Spirit and Paul, Acts 15:17, 27. 15, 17, 27, when he commanded to keep the doctrines and statutes of the apostles and elders, which were ordained at Jerusalem in the assembly.
Ceremonies, which for the glory of God, for the stimulation and increase of the devotion of Christian people, are appointed and decreed by the aforementioned rulers of the church, cannot be counted as useless splendor, but as a Christian adornment and display of Christian love and faith. Therefore it cannot be unreasonable nor useless to bind them to place, time, person and donor, because the church must and will be still on earth in time, among persons and places. Thus St. Paul teaches in 1 Corinthians 14:40: "Let everything among you be done in good order and honestly.
To the XIII article.
This article is not to be disputed, if it is understood in such a way that the believers who have done good will be saved, as John 5:29 says: "They will rise again at the last day, those who have done good, to the resurrection of life. etc. For Christ Himself says Matth. 7, 21: "Not every one that saith unto me, Lord, Lord, entereth into the kingdom of heaven; but he that doeth the will of my Father.
To the XIV article.
As much as is reported in this article about secular authority and rule, is also to be understood about ecclesiastical authority and rule; because ecclesiastical authority, out of necessity for the church no less than secular, must be preserved, so that everything happens in good order and honestly; for which reason pastors and doctors, as sufficiently indicated above in the twelfth article, are also reported by Paulum.
To the XV. Article.
This article is quite Viking, full of falsehood and blasphemy, if one may not still execute deeds that someone is forbidden the marriage. If, however, the priesthood, by vows, has abstained from marriage, the Christian church has good cause to compel them to keep their vows. The same is done with the monks, and should be kept.
That the priests and monastics should live chastely has been kept in earnest from the time of the apostles until now, and has been brought to us, since the apostles, according to the teaching of Christ, Matth. 19, 29, forgave their wives, and never found that their disciples had wives in the priesthood. Since we know that the priests and Levites of the Old Testament, if they were to be in their service, were to sanctify themselves, to live chastely, and to be free from the
The priests had to abstain from women, 3 Mos. 6, and in many other places; and David was refused the priestly bread by Abimelech, until he abstained from women three days before. Much more the Christian priests, who are now bound to serve not the shadows, but the truth, if they are to deal daily with the true bread of heaven, the chaste body of Jesus Christ, take it themselves, and give it to other people, should keep themselves chaste at all times. For Paul also, for the sake of prayer, exhorted the married man to abstain for a time from conjugal works.
Although eating meat is not in itself a sin, nor is it forbidden by the church inasmuch as eating meat is in itself evil and sinful, but because Christians do not follow the apostolic teaching, as St. Paul teaches in 2 Corinthians and Cap. 11:27, the church, as a careful mother, has had good cause to forbid such fasting. Since Christians do not comply with the apostolic teaching, as St. Paul teaches in 2 Cor. 6:5 and Cap. 11:27, the church, as a careful and kind mother, has had just cause to enjoin such fasting and not to eat meat for several days to bridle our naughty corpse. So that no one can justly complain with truth that eating meat is forbidden to him in any other way than this. Since monastic vows, both in the Old Testament and now and in the New Testament, have been practiced, vowed, and counseled in many ways, as the apostles also prove with the undressing of many virgins, and have led them to the world, who can say that such monastic vows, abstinence from women, and meat-eating are devilish doctrines (as Luther says)? And he wants to shame this with St. Paul's 1 Tim. 4,1, since Paul himself advised virginity, and also consecrated Theklam in Jonio as a monastic virgin with many others. And such vows and abstinence are good and certain pointers in Christ, which is the right and true way to grace and salvation.
On de" XVI article.
That the mass, hitherto a sacrifice and a good work, should now be an abomination is Luther's deliberate blasphemy, which he will never be able to prove. As many scholars have commanded him to prove, he has never been able to do so, nor will he ever be able to do so. Therefore, the holy mass, which is a sacrifice and good work for the living and the dead, has been kept from the time of the apostles until now, as all the holy fathers' writings prove, and will remain even longer until Christ comes again, as St. Paul says [Cor. 11, 26]: Mortem Domini annunciabitis, donec veniet....
648 Erl. (2.) 2t, 337 f. Section 2: Preparations for the Imperial Diet. No. 900 f. W. XVI, 777-779. 649
But that the Sacrament of the Holy Corpus Christi should be administered under two different forms to each faith, is to be sought by no means. For this would be the cause of great unbelief and heresy, as if Christ should not be perfect under one form, when he is especially perfect in every form, because of the independence, reality, or spiritual fruit, called in Latin essentiae et efficaciae. Because of this and other causes, and also because of danger and misreverence, the church has recognized and ordered in two councils, at Costnitz and Basel, one form, as has been held in the church before, to be given to the laity; from which also the laity are not harmed at all, but from which their grace and merit are raised and increased in Christian obedience.
To the XVII article.
There is no doubt that ceremonies and divine services must be in the church. But what the ceremonies are that strive against God's word, as Luther reports, is not yet known. But if some of them were indicated in this way, then they would be spoken of.
But that each one should make new ceremonies every day, according to his own frivolity, willfulness and inconstancy, would be contrary to the common peace and cause great annoyance. This is also contrary to Paul when he says: "All things should be kept honest and orderly among you, 1 Corinthians 14:40, and each one should let it remain so, etc.
901.9 Martin Luther's response to the cries of some papists about the XVII Articles.
This document is the preface to the 17 Schwabach Articles, which Luther himself published and which have already been communicated in No. 874. The locations are given there. Also the second edition of the Erlangen edition, Vol. 24, p. 334, identifies still, as well as Walch, the Schwabacher and the Torgauer articles, although already Förstemann in his Urkundenbuche, Vol. I, p. 67 and Müller in his introduction to the Concordienbuche have clarified their relationship to each other.
To the Christian reader Martin Luther.
Grace and peace in Christ! Seventeen articles have recently gone out in print under my name, with the title as if I wanted to submit them to the present Diet, of which I have never had any thoughts.
I have. It is true that I have helped to introduce such articles (for they were not introduced by me alone), not for the sake of the papists, nor to be introduced at this Imperial Diet...) But they know well for whose sake they are introduced. I would not have provided that they should come to the day, much less that they should go out with such a title under my name. And whoever did it would have preferred to leave it to me, as he well knew that he had no order or permission from me.
2. not that I shun the light, or do not think such articles right; they are all too good and far too delicious for me to bargain with the papists about them. For what do they ask for such beautiful, divine, high articles? It would be just as if I wanted to trade with sows of pearls and with dogs of the sanctuary. There belong articles of marc and bran, of bones and legs for such saints. What should the sow muscats? It would be the last three articles; the same, I think, they would consider to be against them. For they are a little affected by their pomace and bones, which they do not like to let go.
Or if one did not want to trade their pomace and bones, one could have taken from the holy ecclesiastical right for it otter poison and devil's filth, as one is, who is called Si Papa, in which they teach: And if the pope leads such a shameful life that he leads countless souls to the devil every day in hell, he should still not be punished nor defended for it. These are the right knots and articles, for which they devour the goods of the world; and yet all unpunished, obdurate, unrecognized, while murdering and burning, since even their own right does not permit it. So they shall receive the reward of their error in themselves, until they perish, amen.
4 Therefore, I ask the printers once again not to proceed in this way, and with their untimely printing make me unhappy and the others a monkey's tail. I would have liked to remain silent here, and let go of what is going on,
1) The opponents had been misled by the title given to the Schwabach Articles by Hans Bern in Coburg. See No. 874.
if the tiresome pawing, boasting, defiance and blasphemy had not resulted from the fact that these swine and dogs search so closely that they also almost began to search out my thoughts and write about them.
5. Let us now pray with all diligence and earnestness and call upon God to give His grace at the present Imperial Diet, and to grant His Holy Spirit with power to the pious, good Emperor Carol, who sits like an innocent little lamb among many such sows and dogs, yes, among many devils (with whom there is no praying to God, but only defiance and insistence on their own wit and power), but vain defiance and insistence on his own wit and power), bestow his Holy Spirit with power to establish peace and good rule in German lands, so that we may all escape the rut that is already bound over our skin and will not be lacking. God himself must create good things in the Diet with his own power; otherwise both emperors, princes and all the estates of the empire's council and art will be nothing; the devil is so angry and bitter. And each of them should therefore think that such a Diet should be of the highest value to him, that he should enjoy its beauty where God will be present, and pay for it badly where the devil will be the abbot, as he has in mind, and intends to introduce other articles that are also cruel to look at. God help us, amen.
902 Philipp Melanchthon's letter to Luther, in which he reports to him, among other things, that he is working on the production of the Augsburg Confession. May 4, 1530.
The original of this letter can be found in the Leipzig City Library. Printed in the Lpp. Melanect., lib. I., x. 4; in the London edition of the same, lib. I., 6P. 3; in Cölestin, dist. eorn. VuA., vol. I, p. 39; in Dav. Richter's OenealoNa ldutderioruna, p. 355; in Oorp. Lei. vol. II, p. 38; in Chyträus, dist. eont. p. 26 and in Erlanger Briefwechsel, vol. VII, p. 323. German in the Hist. of the Augsb. Confession of Chyträus, p. 26 d and in Walch. We have translated according to the Erlanger Briefwechsel.
Newly translated from the Latin.
To D. Martin Luther, his very dear father. Hail! When we wanted to write to you today through the messenger of Jonah, behold, contrary to our expectation, yet exceedingly desired,
Your letter 1) was delivered to us. Your kindness is very pleasant to us, and we ask that you write to us as often as possible about all your affairs. From Nuremberg we have addressed a letter to you, about which I have also given orders to this messenger that he should demand that it be handed over to him if the same had not yet been sent. At Augsburg we have received more certain news, for yesterday the young man 2) of Count Albrecht returned, who had been sent to reconnoiter the Emperor's travels. He reports that the Emperor has departed from Trent and, if our calculations do not deceive us, he has already arrived in Insbruck.
Count Heinrich von Nassau has written a letter full of goodwill and kindness to our prince, exhorting him to come to the Diet early. 3) Although people's talk is of various kinds, we still have good hope for the Emperor's will. But the matter, as you know, is in God's hands. Therefore, what you do, you must pray, as I know. . Apart from ours, there is no other prince here. It is said that Duke George will be here in three days, bringing with him the Cochläus 4), from which, by changing a few letters, the bird xxxxxxx [jackdaw] becomes, of whose kind you have written to us, how sweetly they practice their oratory in your neighborhood. Therefore a prophecy from the birds has taken place. And that thou mayest know that this is by no means trivial, Eck, who, when doubled, emits the cries of the jackdaws, has gathered together a great heap of theses 5). He demands of the princes that a disputation against the Lutherans be instituted. He has my old friend Billicanus 6) as an accomplice, but he threatens us.
1) No. 5 in the appendix to this volume, dated April 29.
2) Here he is called puer, but in a letter of Jonas to Luther from May 4 aäoleseens X. äs Hütten.
3) The letter of the Count of Nassau was written on May 1 at Brixen and reached the Elector at Augsburg on May 3. The latter's answer of May 4 is found in Förstemann's Urkundenbuch, Vol. I, p.I62.
4) In the original: Coeüleain - the snail. Compare St. Louis edition, vol. XIX, introduction, p. 30 d.
5) no less than 404 theses, which he had printed in Ingolstadt for a possible disputation in Augsburg. The disputation note (sedeäa, as he himself calls it) comprises 18 quarto leaves.
6) Billicanus was an extremely fickle man. At first, he held with the Lutherans. (See Luther's letter to Hausmann of Jan. 20, 1526, St. Louis edition, vol. XIX, 515.) But already on January 16, 1526, at the-
652 Erl. Briefw.vn.3Z3f. Section 2: Preparations for the Imperial Diet. No. 902 f. W. XVI, 781-783. 653
frightening. There are many others, which I may not enumerate, in truth jackdaws and ravens upon ravens, and which may become so hereafter. The chancellor of Hesse, namely Feige, came yesterday and said for certain that his prince was on his way. At the same time Schnepf came, a very good man, who is very friendly to you, who gives us some hope that his prince can be kept in the right, although he does not hide the fact that there is great danger. He tells us how great a struggle he has to endure with him over the Lord's Supper. He says that he is continually besieged with letters from the Swiss, and that almost every month the city master Sturm approaches him to urge his master. This grieves me very much. Perhaps it would be useful if you wrote to him, or at least to our younger prince, in order to fortify Philip's heart 1) in the right doctrine. He often seems to be moved by minor impulses. I have made the entrance of our protective writing (apologiae) 2) a little more oratorical (feci ητοριχώτερον), when I wrote it at Coburg.
had. In a short time, I will either bring it myself or, if the prince does not allow it, send it.
At the same time as Luther wrote the letter just mentioned, he addressed a letter to Oekolampad, in which he went over to the latter in the main. On March 18, he wrote quite differently to Pirkheimer. (Cf. Erl. Briefw., Vol. V, p. 311, note 4.) In 1527 he again approached the Roman Church, in September 1529 he applied for the Master's degree at the Old Believer Faculty of Heidelberg, but was turned down, and then turned to the Faculty of Wittenberg, which he had just deserted, in order to obtain the Doctor's degree. When Eck listed him in his 404 theses as one of those to be fought, he was so frightened that he recanted before Campegius in Augsburg on October 30, 1530, and had himself released from the priesthood by him. Then he engaged in merchandising with his father-in-law in Nördlingen for a while, until the people of Nördlingen received word of his atrocious apostasy and their anger against him broke out. Now that the danger from the emperor was over for him, he privately and publicly disavowed the Augsburg process, renounced merchandising and became a Protestant preacher again.
Melanchthon often called the Landgrave Philip of Hesse because of his resemblance to Philip of Macedonia after the rain and after the manner.
2) The exoräium is not to be understood as the preface to the Augsburg Confession addressed to the emperor, which Brück had written and Jonas had translated into German. To refer it to the articles of faith themselves, as Förstemann, Urkundenbuch, p. 460, assumes, does not seem feasible to us; it will rather be a preface to the Torgau articles, as Knaake concludes from the letter of the Nuremberg envoys to the council there (6orr>. liek. II, 83).
I almost forgot to mention your Cajetan among the jackdaws. Because one says that the emperor brings this one. 3) At Nuremberg I had heard of Campegius, but here they say it is Cajetan. Of course, I would prefer it to be Campegius, a man experienced in civil matters. The other is an inconsistent and rude man; there is nothing to be done with such kind of people. Doctor Caspar 4) sends a letter and medicine; Christ keep you. I am returning your wife's letter to you. I have kept Caspar's letter 5); with regard to him, if God gives us a happy return, we will see to it that he gets into a more adequate position. If I were there, it would not be burdensome for me to support him with the deed. Farewell and write again. Wednesday after Philippi and Jacobi [May 4] 6) 1530.
Philip.
903 An extract from the copy of the Confession that Spalatin wrote in his own hand at Augsburg before its complete establishment.
This extract is from Cyprian's Beilagen zur Historie der Augsburgischen Confession, p. 167. The original of Spalatin's entire record is in the Weimar Archives L6I. L. ^ol. 37, no. 1, pp. 32-62, reprinted in Förstemann, Urkundenbuch, vol. I, pp. 310 ff. The 32nd leaf has the inscription by another, contemporaneous hand: "Articles of Faith and Report of the Articles in Dispute." Spalatin's handwriting goes no further than the first third of the 27th article of the Augsburg Confession.
Articles of faith and doctrine.
First of all, in our churches it is taught and held unanimously, according to the decision in the Concilium Nicenum, that there is one divine being, which is called and is true, and yet there are three persons in the same divine being, equally powerful, equally eternal, God the Father, God the Son, God the Holy Spirit, all three One divine being, eternal, undivided, infinite in power, wisdom and goodness, one Creator and Sustainer of all visible and invisible things; and by the word is understood not a piece, nor a quality in another, but an independent thing, as then the holy fathers in this
3) This was a false rumor.
4) Lindemann, personal physician to the Elector.
5) Cruciger.
6) In Cölestin and then in Walch the wrong date: Thursday after the Exaltation of the Cross.
654 Erl.Briefiv.vii.s3o. cap. 13. of the Imperial Diet at Augsburg 1530. w. xvi.783f. 655
The word "person" was used in the first place. Therefore, all heresies contrary to this article are rejected and condemned in our churches, such as the Manichaeans, who set up two gods, one evil and one good; likewise the Valentinians, Arians, Eunomians, Mahometans, and all the like; Also the old and new Samosatians, who put no more than one person in the Godhead, and make sophistry of these two, Word and Holy Ghost, pretending that they need not be three distinct persons, but that "Word" means the bodily Word or Voice, and that the Holy Ghost is a created impulse in [the] creatures.
Art. 6. Furthermore, it is taught and preached in our churches that touched faith should bring good fruits and good works, and that one should do good works and all the things God has commanded for the sake of God, not to earn God's grace by such works; for forgiveness of sins and righteousness, which are valid before God, are given by grace for Christ's sake to all those who believe that God wants to be gracious to them for Christ's sake.
Art. 10. Furthermore, it is taught and preached in our churches about the Sacrament of the Altar and the Corpus Christi of our Lord, that the true Body and Blood of Christ are truly present in this Sacrament in the form of bread and wine, and are distributed and received there; for this reason, the contrary doctrine is also rejected.
904 Melanchthon's letter to Luther in Coburg when he sent him the Confession for revision. May 11, 1530.
The original of this letter is in the Munich Hofund Staatsbibliothek. Printed in Melanchthon's epp. 11b. I., p. 18; in the London edition Hd. I., ep. 14; in Cölestin's üist. coro. Vol. I, p. 41; in des Chyträus üist. 6onk., Latin p. 30, German p. 58; in Cyprian's Supplements to the Augsb. Conf., p. 169; in Oorp. Rek., vol. II, p.45 and in Erlanger Briefwechsel, vol. VII, p. 330. In Chyträus and Walch with the wrong date: "Den 10. Mai."
Newly translated from the Latin.
To D. Martin Luther, his extremely dear father.
Hail! One sends you our protective writing (apoloAiu)?) but in truth it is more a faith-.
1) The Augsburg Confession was initially usually called Apologia. But here we are dealing with
confession of faith (confessio). For the emperor does not have time to listen to long disputations. However, I have said that which I believed to be most useful or quite. For this reason I have summarized almost all articles of faith, because Eck has issued the most diabolical slander against us. 2) Against these I wanted to oppose a remedy. You will judge according to your spirit about the whole scripture. Duke George and Margrave Joachim have traveled to the emperor. There an Imperial Diet will be held about our necks. Therefore, you will ask God to destroy the counsel of the heathen [Ps. 33:10] who like to get [Ps. 68:3I]. A question is brought to you, which I very much wish you to answer. There is no doubt that the emperor will forbid the Zwinglian sermons. 3) We therefore assume that under this pretext our sermons would also be forbidden, because Eisleben is already preaching in a public church 4). What is your opinion now? Isn't the public place to be given up, if the emperor will demand this: he desires this, so that the Zwinglian sermons can also be prevented without unrest? I answered: one must yield to the will of the emperor, in whose city we are now guests. But our age 5) makes difficulties. What seems good to you in this matter, I ask you to write in German on a special note. Be so kind as to answer about this matter. We believe that the emperor cannot arrive within a fortnight. For a Diet of the Austrian territories is now being held at Hall am Jnn. Moreover, we have nothing new, and with such a great difference of opinion, we cannot judge what to hope from the Emperor's advice, but expect help from Christ. Be well. Wednesday after Jubilate [May 11] 1530. Eisleben sends you its best regards. Philip.
not yet about the whole Confession, as one can see from the simultaneous letter of the Elector (No. 905), but about the disputed, that is the Torgau, articles.
2) His 404 theses. See No. 902.
3) Some of the Augsburg preachers, especially Michael Keller, were Zwinglians.
4) in the Dominican Church and in other churches of the city. Kawerau, Agricola, p. 95.
5) According to Förstemann, Urkundenbuch, p. 182, the "old man" does not mean the Elector, but Chancellor Brück, as can be seen from his concerns about this matter (No. 921).
856 Erl. Bricfw. VII, 328, para. 2: Preparations for the Imperial Diet. No. 905 f. W. XVI,784-786. 657
905 Letter of the Elector John to Luther that he should express his reservations about the Confession revised by Melanchthon. Augsburg, May 11, 1530.
The original concept of this letter is in the Weimar Archives. Printed in the Wittenberg edition (1569), vol., IX, p. 405b; in the Jena edition (1566), vol.V, p. 21b; in the Altenburg vol. V, p. 21; in the Leipzig, vol. XX, p. 173; in Chyträus p. 55; in the Leipzig Theologen Historie des Sacramentsstreits, p. 109; in Cyprian in the Supplements p. 168; in the 6orp. Rek., vol. II, p. 47; in Förstemann's Urkundenbuch, vol. I, p. 190; and in Erlanger Briefwechsel, vol. VII, p. 328.
John etc.
Our greetings first, venerable and reverend, dear devotee. After you and other our scholars at Wittenberg, at our gracious request, have listed the articles that are disputed on account of religion, we do not want to conceal from you that now here U. Philippus Melanchthon has further overlooked them and drawn them into a form, which we are sending you herewith. And it is our gracious request that you be at liberty to survey and move the same articles further. And where you consider it so convenient, or to put something of it or to it, that you want to record next to it, so that then one may be prepared and sent for Imperial Majesty's arrival, which we will shortly provide, and then send the same to us again without delay with this messenger in good custody and in good condition.
We do not know how to behave in newspapers that we have received a letter from those of us who are now at Imperial Majesty's court in Jnsbruck, among other things, about how they intend to deal with us for Imperial Majesty's arrival, so that we do not want to have preaching in the churches, as we have started, as you will have to hear the opinion from the list submitted. And even though we have reservations about this, we nevertheless want you to give us your opinion on the proposal that should be made to us here, so that we can do the right thing in the eyes of God and our conscience. In this you do us a gracious favor. Date Augsburg, Wednesday after Jubilate [May 11] Anno Domini etc. 1530.
To Doctor Martinum.
906 Luther's Answer to the Elector of Saxony Regarding the Confession. May 15, 1530.
To the most illustrious, highborn Prince and Lord, Lord John, Duke of Saxony and Elector, Landgrave in Thuringia and Margrave of Meissen, my most gracious Lord.
Grace and peace in Christ our Lord. Most Serene, Highborn Prince, Most Gracious Lord! I have read over M. Philipsen's Apologia; it pleases me almost well, and I know nothing about it to improve, nor to change it, nor would it be suitable, because I cannot tread so softly and quietly. May Christ our Lord help it to bear much and great fruit, as we hope and pray, amen.
To the question:
Where imperial majesty would desire that E. C. F. G. should keep quiet with sermons, it is still, as before, my opinion that the emperor is our lord, the city and everything is his; just as one should not resist E. C. F. G. at Torgau, where they desired or created, as in their city, that one should leave this or that. I would like to see, where it would be, that one could, with good words and in the manner of the Imperial Majesty, turn this or that to one's advantage. I would like to see, where it would be possible, that with good words and good manners, Imperial Majesty could turn with humility that His Imperial Majesty should not be so outrageous. Majesty would not forbid preaching so outrageously, but would let someone listen first to how one preached. It should not be imperial Majesty's Majesty should not forbid the preaching of clear scripture, because otherwise one would not preach seditiously or enthusiastically. If that does not help, then one must use force for justice. We have done our part and are excused.
Such I have to answer E. C.F.G. to this question know humbly. The barm
hearty God be with E. C. F. G. through his Holy comforting Spirit, Amen. On Sunday Cantate [May 15] Anno 1530.
E. C. F. G.
subservient
Martinus Luther.
C. What the Elector of Saxony did for godly arrangements and decrees before his departure for Augsburg, and of the journey itself.
907: Letter of safe conduct from the city of Augsburg to the Elector of Saxony. April 30, 1530.
From the original written on parchment printed in Förstemann's Urkundenbuch, Vol. I, p. 160. In Müller's Historie etc., p. 454; the following numbers up to No. 912 inel. which immediately follow in Müller are taken from here by Walch. From No. 910 on, we have been able to correct again according to Förstemami.
We, the mayors and councillors of the city of Augsburg, publicly confess by this letter, and make known to all men, that we declare to the noble, highborn prince and lord, Mr. Johansen, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave in Thuringia, and Margrave of Meissen, and our most gracious lord, out of his electoral grace, graciously request, at this present Imperial Diet, which the Roman Imperial and Hispanic Royal Majesty, our most gracious lord, has held here in Augsburg, and has announced the same to his electoral lordships and to all those who are to be elected. We have given them and all those they bring with them, including their bodies, possessions and goods, to come here, to be here for the said Imperial Diet, and to return to their custody, for us and ours, without danger, free, strict security and escort, and are now doing so knowingly by virtue of this letter. However, we herewith exclude whether His Electoral Grace has with him and would bring anyone who or which has violated the land peace established by His Imperial Majesty and the Holy Roman Empire, and has fallen into punishment and offence of the same, which we do not have the power to pass on, 1) everything.
1) That Luther was meant by this is beyond doubt, and perhaps it was this reservation of the city of Augsburg that caused Luther to be left behind in Coburg. (Förstemann.)
but danger. In witness whereof we have printed at the end of this writing our little sigil. Given on the last day of April, from the birth of Christ our dear Lord in the fifteen hundred and thirtieth year.
908: List of the princely persons, counts, lords, noble and learned councillors and others whom the Elector of Saxony took with him on his journey to Augsburg.
See No. 907.
I. To princes.
1. the Churprinzen, Duke Johann Friedrichen.
2. duke Franzen of Lüneburg.
3. Prince Wolfgangen von Anhalt.
II. to counts and lords.
1. count Albrechten von Mansfeld.
2. count Ernsten von Gleichen.
3rd Count Jobsten von Mansfeld.
4. the Lord of Wildenfels.
III. to aristocratic judges.
1. Mr. Friedrichen von Thun.
2. Sebastian and
3 Joachim, Marschalle zu Pappenheim.
4. Mr. Hansen von Minkwitz.
5. Mr. Hansen von Weißenbach.
6. cunz Gotzmannen.
7. Ewalden von Brandenstein.
IV. To scholars.
1. D. Gregorius Bridges, Chancellor.
2nd D. Christian Baier, Registrar.
3. Christoph Großen.
V. To nobility.
Seven knights and 70 of nobility.
VI. to clergy.
1. Martin Luther (who, however, was confined to the castle in Coburg because of imperial and papal powers). Eight and Papal. He was left behind at Coburg castle because of the imperial guard and papal ban.)
2. justum jonam.
3. George Spalatinum.
4. philip melanchthonem.
5. Johann Agricolam, which Count Albrecht of Mansfeld brought with him.
909 Letter from Duke Ernst of Lüneburg to the Elector, in which he offers to attend the Diet with him as a servant. March 20, 1530.
See No. 907.
Our friendly services and what we can do more dear and good before. Highborn Prince, kind dear Lord and cousin! Today I received E. L.'s letter, in which E. L. kindly informs me of the manner in which they are required to attend the Imperial Diet. L. kindly informing me that they are required to attend the Imperial Diet and are willing to do so in person, kindly thinking that I in person also want to attend it and not stay outside. Now I have previously indicated to Your Lordship my friendly good opinion, 1) that I would also be required to attend such Imperial Diet, with the copy of the mandate issued, and indication of what, after my recent departure from Nuremberg, would be necessary to do on Your Lordship's and the others' advice and consent before attending the Imperial Diet; in the hope that Your Lordship will now have received the same. L. have now received my letter and noted it in the best way; and would in truth be willing and eager to attend the appointed Diet in my own person (although I know little benefit or fruit to be gained there for myself). However, my father knows of my inability and the difficulties I have been led into by my father, and it can be well assumed that it will cause me great burdensome expenses, which, according to my current situation, would also cause me great inconvenience, since I would have to put myself through such great hardships; I would have kindly asked my father to spare me this time, and that it would be enough for him to send my advisors with full power. But since E. L. wanted to see my person at the Imperial Diet, and to reduce their number of interpreters a little, according to E. L.'s own pleasure, and to take me along as a servant in place of them, all of which is to be left to E. L., I wanted to leave my service immediately. I would gladly and diligently represent my service like others, and to move with E. L., as far as always possible, to arrange my things; however, in this case, please do not mark me differently, except for the indicated reasons, and as one who would gladly be willing to be of friendly service to E. L. in all ways. This in order to protect E. L. of my property.
1) In a letter found in Förstemann's Urkundenbuch, Vol. I, p. 36.
I am willing to earn. Date Ulfen ^Uelzen^, Sunday Oculi f^20. Marches Anno 30.
By the Grace of God Ernst, Duke of Brunswick and Lüneburg.
Ernst, mpp.
910 Letter from Prince Wolf of Anhalt to the same. March 18, 1530.
This letter is found in Müller I. c. p. 458 and in Förstemann I. e. p. 58.
To the Highborn Prince, Lord Johans, Duke of Saxony and Elector, my gracious Lord,
For attention.
911: Rescript of the Elector of Saxony to some of the noblemen accompanying him in the country, on how they should dress and equip themselves.
March 14, 1530.
After the original conception in Weimar by Förstemann I. e. p. 37. Without the postscript by Müller I. o. p. 458 and by Walch. '
John etc.
Dear Faithful! We inform you that the Roman Imperial Majesty, our most gracious Lord, has proclaimed a common Diet against Augsburg on the eighth day of April. Majesty, our most gracious Lord, has announced a common Imperial Diet against Augsburg on the eighth day of the month of April, which we, by the grace of God and the help of our own persons, are willing to attend; therefore, we request that you take care of your affairs in all respects, and that you arrive at Augsburg on the eighth day of April with two armed horses, dressed in livery, as is our common court color at this time.
You are to appear with us and ride with us to Augsburg; and upon your arrival, you are to be informed where your clothes are to be carried and how it is to be arranged and divided up for the stable horses. You do us a good favor, and in our gracious opinion, we do not want to keep you from doing so. Date at Torgau, Monday after Reminiscere [March 14] Anno Domini etc. 30.
To some of the nobility in the country.
(On the back of the Conceptes the names of the noble lords to whom this letter was issued are so recorded:
Count Ernst von Gleichen 4 equipped [horses].
Count Wolf of Barbei 3.
Hans von Zedwiz.
Abraham von Einsiedel.
Ernfrid vom End [the] younger.
Joachim von der Pforten.
Horstal.
Hesperg zu Neuhaus.
Quirin von Gauern.
Alexander von Brandenstein.
Florian von Konritz.
Cunz von Meußbach zu Otndorf.
Ot from Sebach.
It is followed by this postscript:
And after we have considered, with God's help, to make such a journey on the Monday after Judica [4. April] and to make our way and camp at Altenburg, Saalfeld and henceforth at Coburg, and in such a way that we hope to arrive there in the evening or on the day of Palmarum, so please take care at which end it will be most convenient for you, If you do not meet us or come to us on the way, as indicated, you will certainly arrive at Coburg at a certain time on Saturday or Sunday Palmarum and then report to our court marshal. Date utf.
To those of the nobility outside churfürstlichs court).
912: General announcement by Elector John of Saxony at his court in Torgau.
From the archives at Weimar, printed by Förstemann I. 6. p. 113. By Müller 1. e. p. 459, K 9 and by Walch with omission of the last three paragraphs.
Mean announcement about yard.
That M. gnädigster Herr the Reichstag, mediated by divine help, willing to visit, and conducive to raise think approximately in 14 days.
On the other hand, that a 1
t "Ps-rd-k-b-^
Vierrofser 2
And following the tworosfer their previous number.
The singles of both men 1) also in their numbers.
Two trumpeters, as they will find out from the court marshal.
Three one-horse teams, as announced to them by the marshal, namely Andres, Luthart and Bastel. 2)
For the sake of the Troop 3) it shall be kept thus: One Troop to each Count and Lord.
Two wheels also a stable horse.
And three noblemen also A stable horse.
So that for every 6 horses equipped, there should be one host.
About that, to avoid princely displeasure, not to allow any attachment with the boys on foot, and that every lord and nobleman be himself about it and want to seriously decree with his own to abstain from the same; for this M. gracious lords have moving causes.
Armor.
The armor should be in the now common court color.
to carry shooting equipment and firearms,
And that they should keep good order in the field.
But since the occasion and necessity require that other more and more important commands of our gracious Lord be reported, their graces want to let this remain, andz 4) as long as the others, which are also required and described, will arrive, then [you] will hear and hear their graces' mind with further reports and requests, according to which each one may have to respect and judge himself.
And that each one will seriously forbid and command his own, if he will leave behind him in the essential camp, 5) (but so many persons
1) "of both lords", namely the Elector and Duke Johann Friedrich.
2) In the directory of the ricey stuff, Förstemann l. c.. p. 28, these three names are written like this: "Andreas, Leonhart, Bastian".
3) A "Troß" is a stable boy ("stalbub"). Förstemann 1. e. p. 30.
4) In Walch: "and"; in Förstemann: "vnz", which, as he notes, should mean "to".
5) In Förstemann: "Mit ernster vndersage vnnd" etc. The text seems to us to be out of order here. - The brackets immediately following are set by us.
664 Erl.Briefw.vii,3t!-s4s. Section 2: Preparations for the Imperial Diet. No. 912 ff. W. XVI. 7SI-7S3. 665
The marshals are authorized to hold each one), that they should keep willing and faithful obedience to the decreed marshal, with the punishment according to the occasion of each transgression.
What servants of nobility and others, so arranged to the women's room with the service maintenance, they shall not be meant in this first announcement of the intended trip half this time.
His Lordship's grace did not want to let all this go unreported to you, according to which everyone is to be guided until further notice, as previously reported.
913 Luther's letter to Nicolaus Hausmann, in which he tells him about the trip to Coburg.
Message gives. April 2, 1530.
The original of this letter is in the Anhaltisches Gesammt-Archiv. Printed in Cölestins trist. VuZ. Oont., vol. I, p. 29; in des Buddeus suxxl. sxist. Uuttr., p. 83; in De Wette, vol. Ill, p. 566 and in Erlanger Briefwechsel, vol. VII, p. 290.
Newly translated from the Latin.
To the extremely noble man, Mr. Nicolaus Hausmann, the very loud bishop of the church at Zwickau, his superior in the Lord.
Grace and peace! My dear friend, M. Leonhard 1) has given me the book written by you. However, I will negotiate about these things with the rest of us and do as much as I can. For I too would not dislike to see the stories and deeds (gesta) of Christ presented in the boys' schools in Latin and German by means of correctly and purely composed plays or comedies, in order to commit the matter to memory and to make a deeper impression on simple-minded people. I hope, however, that everything, as it has begun, can be put in order when peace reigns. I will go with the prince as far as Coburg, and also with Philip and Jonas, until it becomes known what is to be done at Augsburg. Work so that your church prays diligently for this Diet, and be well in the grace of Christ, and also remember me in your prayers. April 2, 1530.
Martin Luther.
1) Leonhard Nather from Lauingen, Rector in Zwickau from 1522-1529, then went to Wittenberg to study medicine (Erl. Briefw.).
914 Luther's letter to Conrad Cordatus in Zwickau, in which he advises him not to go to the
Imperial Diet. April 2, 1530.
This letter can be found in its entirety in the 6oä. Rostock. Printed by Strobel-Ranner, p. 172; by Schütze, vol. II, p. 127; by De Wette, vol. Ill, p. 567 and in Erlanger Briefwechsel, vol. VII, p. 292. Incomplete (only the second paragraph up to the greetings) by Cölestin, vol. I, p.L9, by Buddeus, p. 83 and by Walch.
Newly translated from the Latin.
Grace and peace in Christ, who comforts you in this humiliation and affliction, my dear Cordatus, for who else could soothe this pain. For I easily believe all that you write, since I have experienced such a case, which is a visitation of a father's heart, and is sharper than any two-edged sword, and pierces to the marrow etc. But again, you must remember that it is not to be wondered at if he who is more rightly and truly the father than you were, according to his zeal, would rather have your son, or rather his son, with him than with you, for he is safer there than here. But this I say in vain; that is telling a fairy tale to a deaf person when the pain is still new. Therefore, I will now leave room for the pain, because greater and better people than we are have indulged in such sorrow, and yet are not blamed. But at the same time it is useful to you that you have also had to deal with these pieces of challenge and have tasted the power of conscience, so that you may learn more in yourself what the power of the word and of faith is that has been tested in these battles. For you have not yet felt the stake in the flesh and Satan's angel beating with fists; you have so far suffered whatever you have suffered only in a glorious and confident innocence, that is, with a good conscience. But enough of that.
By the way, since I hear that you want to hurry to the Diet, I advise you completely against it. Firstly, because I have not been called there, but for certain reasons will only be traveling with the prince in his territory; secondly, because the matter of the Gospel will hardly be dealt with, or at least very late, since the princes will not be involved in the matter of God's will.
You should not hurry so much, especially since the future negotiation is most dependent on the Turk. But you will be able to hurry there at the appropriate time, and in the meantime work on your pince-nez and make it more supple. Greet the companion of your pain, and at times rejoice more in the living Christ than you grieve over your dead son, rather, who is also alive, but taken away. My Käthe and the whole house greet you. April 2, 1530.
Martin Luther, D.
915 Letter of Imperial Majesty to the Elector of Saxony to hasten his journey to Augsburg. Mantua, April 8, 153V.
From Müller's History 2c, p. 465,
Carl von GOttes Gnaden, Roman Emperor, at all times Mehrer of the Empire.
Highborn dear Oheim and Elector! Although we had completely decided and intended that we would certainly come in our own person to this Imperial Diet, which we have announced for the eighth day of this month in the city of Augsburg, our matters, which we have to settle with Papal Holiness and the potentates and estates of other and these Italian countries, have nevertheless become more and more important. However, our affairs with Papal Holiness and the potentates and estates of other and these Italian countries, which we had to bring into a calm and stable state, also on account of our imperial coronation, have been protracted for some time, and have lasted until recently, after receiving our imperial crown, from Papal Holiness in the city of Bononia, and have gone and come all the way to Mantua, in the opinion that there the touched Italian, as well as other Neapolitan and Sicilian matters and trades, which are still unresolved, We have come there in the opinion that the Italian and other Neapolitan and Sicilian matters and affairs in question, which are still unresolved, should be settled promptly and expeditiously, and that we should then immediately proceed to Trent, thence to Jnsbruck, and later to the city of Augsburg, which has been touched, to join your beloved and other members and estates of ours and of the Holy Roman Empire, and that we should also agree with and alongside them on the matters and affairs of the Holy Roman Empire of the German Nation, in virtue of our tender, as it contains it, requesting your beloved with diligence and earnestness, if she is not yet on the way to come to the reported Diet, that we do not provide for her to rise in the most conducive manner, and that she may be allowed to come to the Diet.
We will arrange all things therein, so that at the end of this month she may be safely and certainly there in Augsburg, as we then, God willing, also want to be there in person; and that nothing may ever prevent your love from this, as we then finally provide for this, and also think to recognize this for your love's sake kindly and with grace, and she also does our final will and quite serious opinion on this. Given at Mantua, on April 8, 1530, in the 10th year of our Empire and the 15th year of our realm.
Carol
Vt . Waldkirch.
Ad Mandatum Caesareae et Catholicae Majestatis proprium.
Alexander Sweat.
916 Letter from D. Mart. Luther to Nicolaus Hausmann. Coburg, April 18, 1530.
The original of this letter is in the Anhaltisches GesammtArchiv. Printed in Cölestin, Vol. I, p. 29; in Buddeus, p. 84; in De Wette, Vol. IV, p. 1 and in Erlanger Briefwechsel, Vol. VII, p. 296.
Newly translated from the Latin.
To the dear man, Mr. Nicolaus Hausmann, the faithful bishop of the church at Zwickau, his superior in the Lord.
Grace and peace in Christ! We have done as much as we could for Martin Sanger, my dear houseman, as he will report himself. By the way, he will tell Cordatus and you that we are still sitting here and do not know when we will travel on. For yesterday a letter and a messenger 1) arrived, saying that the Emperor is still in Mantua and will celebrate Easter there. Moreover, it is said that the papal authorities are taking great pains to ensure that the Diet does not proceed, fearing that something might be decided against them, indeed that the
1) The messenger is Michael von Kaden, the letter is the one from the Nuremberg Council to the Elector, dated April 16, which arrived in Coburg on Easter Day, April 17. It is found in Förstemann, Urkundenbuch, Vol. I, p. 146. The Elector had asked the city for escort, also that Luther would have his stay there during the Imperial Diet, so that he would be closer to Augsburg. The escort was granted to the Elector, but the request was rejected because of Luther, since the Edict of Worms was still in force. However, they did not give this rebuff in writing, but through their envoy M. von Kaden.
668 Erl. Briefw.vii, 340f. Section 2: Preparations for the Imperial Diet. No. 916 f. W. XVI, 79S f. 669
He said that the pope was angry with the emperor because he wanted to interfere in church affairs and hear the parties, while he [the pope] hoped that the emperor would only be his executioner against the heretics and bring everything back to the old state. For they want nothing to be changed, nothing to be lost, nor to be judged nor interrogated, but simply to be condemned and brought to ruin, but to be restored to the former state; and so they will perish. For in such a way one goes to the complete ruin, so the wicked must be blinded, if they are to perish. Yes, some believe that the Diet will decline completely and nothing will come of it. I have been commanded by the prince to remain in Cöburg when the others have left for the Diet; I do not know for what reason. 1) Thus everything becomes uncertain from one day to the next.
Florence is neither conquered nor reconciled with the pope, which the pope also regrets 2). Because the army in it has always cried out that it is also for the rule of the emperor. Therefore, nothing has been done by force against them from the outside by the imperials (imperio), but the siege has been lifted and they are liberated. From this you can see how much our prayers can accomplish if we persevere.
It is said that the Turk promised or threatened that in the coming year he would come to Germany again with the highest power, and then also bring the Tartars against us in no small force. But it is written [Ps.33,10.]: "The Lord makes void the counsel of the heathen." The word and prayer will fight against it. Pray for me and be well in Christ. Coburg, 1530 on the second day of Easter [April 18].
Martin Luther.
3) The Florentines have sent a messenger to Frankfurt with the order to pay for 1000
1) Luther had not yet heard of the Nuremberg answer delivered by Kaden.
2) Instead of nsyus in the Erlanger Briefwechsel is to be readir.
3) This postscript is in the original on a special slip of paper, whose paper alone corresponds to that of our letter, while the following letters to Hausmann are all written on other paper. (Erl. Briefw.) Seidemann-De Wette, Vol. VI, p. 117 brings the same with the letter of July 6, 1530.
Ducats of my books to buy and bring to Florence, perhaps because they will allow the gospel there out of hatred against the pope. This is written from Frankfurt for sure.
917: Luther's letter to Wenceslaus Link that he must remain in Coburg by order of the Elector. April 22, 1530.
The original of this letter is at Wolfenbüttel in the 6ott. Hslrust. 285 L; printed from it by Wideburg in the Helmstadt School Program 1818, p. XIII; also by Schütze, vol. II, p. 129 from the Kraft Collection at Husum; by De Wette, vol. IV, p. 5 and in the Erlanger Briefwechsel, vol. VII, p. 299. Only one piece, namely the second paragraph, by Cölestin, vol. I, p. 30; by Buddeus, p. 86 and here (German) by Walch. We give the whole letter after the Erlanger Briefwechsel.
Newly translated from the Latin.
To the venerable brother in Christ, Doctor Wenceslaus, the extremely faithful servant of the Gospel at Nuremberg, his superior.
Grace and peace in Christ! I am very sorry for this man, Hans Ernst, your exiled citizen, my dear Wenceslaus; you will understand the matter from his own letters. I would have written to your council, of course, but first I wanted to consult you in the matter, of which I know nothing for certain. Therefore, I ask you to find out whether the matter is as he complains, and then you may either report it to me or act for him yourself with the other servants of the Word. For living like this, without a wife and home, is dangerous; then it is quite unbearable that he, as a dishonorable man, is not allowed anywhere to work and seek his living, because his absence from his home is suspicious. Therefore, my dear Wenceslaus, see to it that as much as is in you, the poor man is advised.
By the way, we are here in Coburg, uncertain about the Imperial Diet and the arrival of the Emperor; perhaps you have more certainty. Although the other colleagues are traveling to Augsburg, the Prince wants me to stay here. You will see them, namely Philippus, Jonas, Eisleben and Spalatin, when the Imperial Diet
has its progress. You will learn everything from them.
I almost passed over this: Your father-in-law has implored me in Altenburg to intercede for him with you, that you would leave him the debts you have outstanding in this region for his upkeep. He acknowledges that you have given him many things, but his poverty forces and urges him to ask for this as well. Yes, he has better confidence in you than in your wife, his daughter. He is an understanding and good man. You will know what you need to do. Fare well in Christ, and greet your flesh and your children, amen. At Coburg, 1530, on the evening of George the Martyr [April 22, 1]. 1)
Your Martin Luther.
D. The Protestant estates discussed the Protestant sermons, the eating of meat and the Corpus Christi feast, if the first two were to be banned and the Emperor ordered the latter to be held..
918. three concerns of the Wittenberg theologians about the cessation of public sermons.
From Cölestin, Vol. I, p. 32 printed in Müller's Historie 2c, p. 481. Also in the Oorx. Lei. II, 54 (c. May 19, 1530).
Translated from the Latin by Ll. A. Tittel.
Philipp Melanchthon's concerns about what to do if the emperor should request that the sermons in Augsburg be stopped.
If Your Imperial Majesty should request that our most gracious Lord should cease the sermons in Augsburg. Majesty should request that our most gracious Lord discontinue the sermons in Augsburg, we believe that your C. F. G. will most humbly object and request that Imperial Majesty neither demand nor insist on such a thing. Majesty neither demands nor insists on such a thing.
First of all: Because this teaching has otherwise already been heard, even at the Diet, and one has never heard that anything false or seditious has been preached.
1) De Wette has erroneously the 23rd of April. In the night from April 22nd to 23rd, Luther was brought from the city of Coburg to the fortress, and this is the last letter of Luther, which is dated from Coburg.
2) Because nothing controversial is preached, but the useful teaching of Christ and what is most necessary for the improvement of life.
3) Because this doctrine was not condemned at the Diet, but was referred to a council, and no article is preached that was condemned, nor has any false doctrine crept into the places where this doctrine is preached. If there had been such preachers in other places, who could have kept the consciences safe, the contagious plague would undoubtedly not have come there.
4) Some articles have been spread in this city, which ours contradict, and it is hoped that this doctrine will be for the edification of many.
Secondly: If the emperor forbids by public order that one should not preach in front of the people, and that it should only be done in silence, I think that one should not oppose it, because it is only a change of place, as we have also heard that it happened at Speier. Our most gracious Lord has no dominion in this city, so he must be satisfied with the change of location.
Thirdly, if the emperor forbids such things even in the inn, I think that one must obey the emperor's command, nor do anything hostile against it and act, just as one who is captured cannot defend himself. So leave out all arguments about leaving the place and taking leave without having done anything. For this would give the appearance of not trusting one's cause and not wanting or being able to give an account of one's religion and faith, especially since the Imperial Majesty has expressed the opinions of both parties on the contrary. Majesty wanted to hear the opinions of both parties most graciously, and 1 Petr. 2 is written: Be ready to answer to everyone who demands reason etc.
The foregoing articles and reasons, however, have been set forth with the mature and earnest counsel of the theologians somewhat more emphatically and completely,'and m the following writing.
Other concerns of the theologians of the Elector of Saxony, whether the sermons at Augsburg should or can be discontinued and abolished? 2)
1. Majesty should wish and request that the Elector of Saxony, our most gracious Lord, abolish and discontinue the sermons.
2) The Oorp. lief-, vol. II, 71 puts this concern "about May 28, 1530".
We believe that their C. F. G. should be presented to the Emperor's Majesty. Majesty. and, as humbly as she can and may, present that the human frailty of the present time is of such a nature that it always needs and requires godly reassurance, admonition and consolation from God's Word and promises, so that the afflicted do not despair and lose heart, and on the other hand, the fallen and erring are uplifted and rebuked, and strengthened and affirmed in the many and varied dangers, hardships and misfortunes to which our lives are always subject.
(2) In addition, Scripture says that the word of God is not bound. That we do not present and explain to the people any doctrine that deviates from the Word of God can also be proven and demonstrated from this, because the very doctrine that we now practice and profess by the grace of God was also publicly heard in two kingdom assemblies that were held at Speier, and yet the outcome was never shown that we either taught false and inconsistent opinions or human dreams, or brought something on the way or presented it to the people that did not agree with the reason of the prophets and apostles, or gave rise to more controversy.
(3) After this, that no controversies are taught by us, but that the doctrine of Christ, our mediator and savior, is badly presented, is easily seen by every reasonable man; for it is clear that people cannot become worse, but better, by this. Nor will it ever be possible to prove and demonstrate with any certainty that in the places where our doctrine has hitherto been presented, any uproar or cause for quarrel has been given, or that other freaks of mad minds have broken into the church in ugly opinions. Rather, we can assure that such harmful poison of foolish opinions would never have been torn and spread so far and wide if such preachers had been organized and appointed in all places, who could have comforted and raised up the frightened and wounded consciences, instructed the minds of men in the true knowledge of God, prepared remedies against the cunning and mischievousness of the devil, and kept the poor ignorant people safe from the false brethren and the masters of the sect. For those who do not want to hear the truth of the divine word and the true teaching, nor approve of it, must, as punishment for the despised truth and sound doctrine, hear foolish and untruthful opinions and consider them good.
4. our doctrine has never been completely rejected and banished from the church, but has been permitted until a general concilium or national assembly is held and something certain is concluded and agreed upon in this important matter, which can be seen from the conclusions of the aforementioned imperial congresses.
Moreover, we have not yet been convicted of teaching either condemned or heretical articles, which has been done by some preachers in the city of Augsburg, against whom our doctrine thunders vehemently, and which they also often refute in their preaching. Therefore, we are hopeful that many will be greatly benefited and edified by the spreading and proclamation of our doctrine, and that some will either recognize their sins from the heart and repent, or awaken others to confess that they have hitherto been in error and want to amend their ways.
6 Her C. F. G. would not act in accordance with her magnanimity and godly zeal if she would agree to and give in to such requests of her imperial majesty. Majesty, since all eyes are focused on her C. F. G. (as in whose lands and dominions this doctrine first arose in a wonderful and glorious way and was first purified and spread), and take her before them as a common example and model, according to which they diligently take care that they do nothing wrong or commit something against the Word of God. It is also to be feared that, if we were to agree to such a request, we would open the door for the preachers who have been legally appointed in Augsburg to give up their sermons and resign from such an office.
(7) If, however, Imperial Majesty should command and order by public order that preaching be discontinued for a time in public places. If, by public order, the Emperor should command and decree that preaching in public places be stopped and omitted for a time, but still permit it in inns and individual houses, one must not strive against it, but tolerate it, and, at our discretion, obey the order of the Emperor. Majesty. For this does not prohibit us from preaching, but only changes the place; which, as far as we remember, was done at the Imperial Diet at Speier. Moreover, her C. F. G. at Augsburg, as in a foreign place, and since she has nothing to command, obeys such a command of Imperial Majesty out of necessity, and since she has nothing to command, obeys such a command of Imperial Majesty. Majesty out of necessity, and the preaching of the doctrine is not forbidden, nor is it to be dismissed, in which one place is distinguished from the other, because the Psalm [Ps. 24:1] says: "The earth is the Lord's, and what is in it."
8) How about then, when not only Imperial Majesty but also all the estates of the empire are to be represented? Majesty, but also all the estates of the empire
wanted the sermons to be abolished and stopped altogether?
(9) There are two ways to answer this: (1) First, the preachers of the divine word must now obey Christ in all things, just as the apostles did when he said and commanded: If they drive you out of one city and cast you out, flee to another.
10. 2) Subsequently, since Imperial Majesty will hear this common matter and graciously hear the doctrine of both parties, we consider this injustice to be just. We believe that, for the honor of the divine name, this injustice must be rightly pardoned and that we must be obedient and submissive to the imperial majesty's command in this matter. As he who would be thrown into prison could not refuse nor defend himself.
But let your C. F. G. joyfully confess and tell before Imperial Majesty and all imperial states. Majesty and all the estates of the empire joyfully confess and tell in what wonderful and quite inexpressible way they first came to the knowledge of the pure doctrine and the pure understanding of the evangelical truth, and do not let themselves be frightened by any threats of the adversaries, nor be driven and made flexible from such confession by harsh words, and do not think or speak of departure until the articles of our confession have been read and heard before all the princes and estates of the empire.
(12) So wait for the outcome, and give glory to God alone, who will give us and our things happiness and blessing, because he says, "Whoever confesses me before the world, him I will also confess before my heavenly Father. But whosoever shall deny me before the world, him will I also deny before my Father. And Peter 1 Ep. 3, 15. f. says: "Be ready to answer to everyone who demands the reason of the hope that is in you, and that with meekness and fear, as those who have a good conscience." One could also add this at the end of the petition: their C. F. G. wanted, according to their ancestors' example, Imperial Majesty to be willing in everything. Majesty's will in everything, and what they are able and know, they would gladly and willingly present for their service and honor, if only their Imperial Majesty would not insist on such a request. Majesty would not insist on such a request, which would burden and depress the consciences of their C.F.G. and their relatives in faith and religion, but would show themselves to be just.
Third concern of the theologians of the Elector of Saxony, at the Emperor's request, to cease and desist from preaching. 1)
1) This concern will be raised on June 16, 1530. Compare No. 943.
At the Emperor's request that the sermons be abolished, we judge that they should nevertheless be continued and practiced, for the following reasons:
2. Majesty has never yet seriously commanded that they be abolished and discontinued, but has only graciously requested that they not be made public to the people. However, it is known and obvious to all that it is up to the Electors and other princes of the Empire to refuse to obey even a moderate and unpleasant, not to mention unjust and unreasonable, command of the Imperial Majesty. Majesty and to refuse such an order.
3 Moreover, one can conclude from many signs and circumstances that this command of Imperial Majesty was issued and made known before. Majesty was issued and made known beforehand to frighten us and prevent us from our intentions, rather than to threaten us with some danger, or in the opinion that the Emperor wants to rely on it; and we think that they only want to test the inconstancy and uncertainty of our part and our doctrine, and see whether we will first let up and concede a little, so that we would open the door to the opposite side to think and take more and more of us. If we resist bravely and eagerly at first, we will soon dampen their hope and confidence, so that they will not presume too highly and take everything else against us; and when we have taken off their lion's skin and shown them their errors, we will make them understand and see that it is much better and safer to trust in God alone than in a thousand princes.
4 Subsequently, this also seems to us to be an important reason why our preachers cannot desist or remain silent, because after the sermon is finished, not only the matter that is now before us at the present Diet, but also the princes, princes, and all the estates of the empire are commanded to God in heartfelt and fervent prayer, which is especially required now, in this miserable and wretched time, above all others.
5 If, however, the Imperial Majesty is not satisfied with the result Majesty. 5. If, by order and decree, the gates of the church were to be closed to us, we jointly advise and agree that no force be used, nor the gates broken open; for this reason, because it might seem that such a thing would be undertaken and committed out of insolence, courage and hopefulness in that city in which the Duke of Saxony, Elector, our most gracious Lord, with the other princes and estates of the same religion and faith, has nothing to command or any dominion.
(6) But when this is done, the Elector of Saxony and the other princes can sit on horseback again and go home, and look around in their inns and dwellings for a comfortable place and choose such a place where they can arrange and hold their prayer and worship. Just as it behooves a righteous householder to be diligent and careful that his household be instructed and taught in the word of God and in the true knowledge of his Son. Christian princes will also do a praiseworthy and decent work if they diligently see to it that their court is well instructed and built up in the word of God.
7 If, however, Imperial Majesty should also seriously order and forbid by public decree that the sermons in the hostel be discontinued. However, with our reservations, we wanted to leave it until then and postpone it, since the case itself occurs, because commonly by God's will and providence, when the deed comes, also advice and means come, how one then has to behave.
919 Letter from the Elector of Saxony to Luther, in which, in addition to sending the above concerns, he also requests his expert opinion in this matter.
The 905th document.
920 D. Matt. Luther's reply to the above letter.
See the 906th Document.
921: Concerns of the chancellor D. Bruck, to the effect that preaching is not to be refrained from. (May 10 or 11, 1530.)
According to Brück's own manuscript in the Weimar archives, printed in Förstemann's Urkundenbuch, vol. I, p. 184. Also in Müller I. e. p. 489 and in Oorp. Rot. II, 75. The time determination is according to Förstemann.
Christ.
The Imperial Majesty shall graciously seek from princes, princes and estates the time at Augsburg how to obtain and safely arrange this with Her Majesty,
also the electors, princes and estates, and the common preachers 1) of the city of Augsburg.
Causes:
For if the preachers were now to preach against each other without comparison and disputation, it would have to be considered what trouble and unrest of mind and conscience would result.
In addition, it should not have the opinion as if the Imperial Majesty wanted to forbid the preaching of the divine word. This should not be done as if the Imperial Majesty wanted to prohibit the preaching of the divine word, but only for reasons of error. And so that the Imperial. Majesty, with the advice and concern of the imperial cities, to reach the settlement of the reported error that much more quickly, the Imperial Majesty would be willing to settle the matter. Majesty would be willing to first carry out the matters of faith here, and the aforementioned proposal should stand for a short time of the Imperial Diet, in the hope that the settlement should take place in the meantime.
Concerns:
From this it is to be understood that the Imperial Majesty does not wish to have this proposal reported ad partem to my most gracious lord, or to other estates that have the divine word preached, alone, but that the search is to take place publicly and in general against and before all estates altogether; which without doubt has therefore been practiced by Imperial Majesty. This was undoubtedly practiced by His Imperial Majesty, because our most gracious Lord averted the search for a standstill with the sermon at the two previous imperial congresses at Speier through constant causes and counter-petitions. The church is in a place where the divine word can be heard by his electoral grace. The priests at Speier did not want to refrain from this or to have it decreed by the council, as is the case here. That we should now be overhasty with the greater part of it, or if the greater part of the estates want to obey Imperial Majesty. Majesty, as a minor act, so that we alone must contest such with disgrace before Imperial Majesty. Majesty.
And although it is true that the proposal has some semblance, in that, if Imperial Majesty is to act for Christian conciliation, it may result in the preachers preaching against each other. Majesty should want to act for the sake of Christian harmony, that there should be a wide range of things, where preachers should preach against each other disputationally: nevertheless, it is to be feared that it is not meant that way, for such a thing could well be prevented by other means. Namely, that the preachers be commanded to teach the truth of God in their sermons without scolding or disputing.
1) "Preaching" - sermons. Oorp. Let.: "Predigern".
Item, because the opinion of the Sacramentarians was laid down and forbidden by their departure from Speier a year ago, Imperial Majesty could command that these Sacramentarians stand still with their preaching; for truth should not be laid down for the sake of untruth. But it is to be believed that it would be considered disgraceful, so here in Augsburg, in the presence of the imperial majesty, against the truth. Majesty's presence, against her edict, perhaps also against her Majesty's promises that may have been made to the pope, the new doctrine (as they call it) should be allowed to be led publicly; and that the proposal should only be a docile beginning of the laying down of the Gospel, until her Majesty comes to the full decision. The proposal should only be a start of the laying down of the Gospel until Her Majesty comes to the decision, which may please the Popes and especially the Dukes of Bavaria and Austria, in this place of Augsburg, because the city is close to their lands. Therefore, if one should want to prefer the majority of the estates in this matter, it will be necessary not to grant it; for if it were granted in the beginning, one would then want to hurry us with it in the whole main matter. And so Imperial Majesty And if Your Majesty were to have the above request made to all the estates, on account of the standstill, and the estates were to discuss it, as is customary, it would be necessary for them to decide beforehand what they would or would not do for our gracious Lord. For since the Gospel has been preached freely here in Augsburg, and our most gracious Lord has been granted a church for this purpose by the rulers of the city, it must be considered whether his churfl. His Grace may, by their permission, restrain and bind the word to stand quietly for a time. Item, if it were also suggested that His Electoral Grace might once agree to such a thing. If it were to be suggested that His Serene Grace once consented to such a thing, it would be to be feared that such bookings would be made thereafter. Therefore, our most gracious Lord should have himself heard in the Elector's Council on this: His Electoral Grace would have granted the Imperial Charter of the Holy Roman Empire. Graces would have requested Imperial Majesty and the Majesty's requests and the causes of the same: now his electoral graces would remember what the royal family had done. Grace to remember what the royal dignity of Hungary and Bohemia, as Imperial Majesty's governor, is. Majesty's Governors, together with their Majesty's Commissaries, at both of the next Imperial Diets held at Speier to his Electoral Grace. Grace, on account of the sermons 1) and the omission of the same, and what His Electoral Grace has requested of Her Royal Dignity. Grace of their royal dignity and the commissaries thereon, with notice of constant original.
1) 6orx.Lei.: "Preaching". Förstemann: "Preacher".
why His Electoral Grace could not consent to the same. Since these are matters that concern the conscience and also God's honor and word, which no man, because of his weak and sinful conscience and the devilish impulses, could do without for a single day, the Elector's Grace thought it best to inform His Imperial Majesty of this and to request that His Majesty continue the preaching. 2)
922 Melanchthon's concerns about not eating meat.
The complete misgivings, which can be found in Oorx. Rsk., Vol. II, 79 and in Förstemann 1. e. p. 192 ff. from the Weimar archives, comprises six articles, of which Müller, p. 498, and after him Walch, have included only the first article, and that incompletely. We have supplemented it according to Förstemann. In order not to weigh down this volume excessively, we leave it at that.
At first, from eating meat.
Because meat was eaten at Speier, it is not proper to withdraw now. But there is much defiance and fornication practiced with such meat-eating, which those who pride themselves on the holy gospel ought to avoid; and it would be good for my gracious lord to exercise such liberty over his people. For with such fornication one annoys the unintelligent more than bringing them to the Gospel; thus one is wont to say: Extremae dementiae est, frustra3 ) niti, et nihil nisi odium quaerere. Thus it is a bad holiness not to eat meat, and yet to be full and mad night and day. It is also to be considered that, although my gracious lord, imperial majesty, is to be submissive to the Holy Roman Emperor, he is not to be treated as a slave. Majesty would refrain from eating meat, nothing was done contrary to the previous story. For previously my gracious lord had implored that his electoral grace be spared, and he had not done so. Grace be spared, and at such request, Imperial Majesty Commissaries of the Holy Roman Empire. Majesty's Commissaries let happen that my gracious Lord needed Christian freedom, and about that they have taken it into consideration, they have given my Lord no further answer. H. no further answer. Where, however, such a thing would have been ordered on account of HM,
2) Here the manuscript breaks off. It should be added: "further than until after the same arrival would allow".
3) Förstemann has krusta in the text, but in the margin according to Melanchthon: krustra.
4) "none" is missing in Förstemann and in 6orp. Lsk.
I, Philip, hope that my most gracious lord will let up on eating meat without complaint, but his C. F. G. protests that his C. F. G. does not want to eat meat. F. G. protested that his C. F. G. considered it right to eat meat, but she wanted to refrain from doing so for the sake of the church.
923 The Saxon theologians had misgivings about whether the Elector of Saxony and other protesting princes could take part in the Corpus Christi procession without violating their conscience. On the evening of June 15, 1530.
This concern is in Latin in Cölestin, Vol. I, p. 67, in German in Müller, p. 525. From Spalatin's copy in the common archive at Weimar in Förstemann's Urkundenbuch, Vol. I, p. 269. He notes that the original ends with a comma and is not complete. We have added the time determination according to Förstemann.
On the question whether our most gracious lord, the Elector of Saxony etc., and others, may go in good conscience in the procession of the Corpus Christi? is our concern:
First, that it is most certain that one abstains completely from the procession, and thinks of ways in which one can make a submissive apology to Imperial Majesty, and also a clear confession that one does not despise the reverend sacrament with the Zwinglians. Majesty a submissive apology, also a clear confession that one does not despise the reverend sacrament with the Zwinglians.
For after two great abuses are at this procession:
First of all, that contrary to all Scripture and command of God, also contrary to the papal rights, the sacrament is divided, and only the body or the bread, without the blood of Christ and the chalice, is transferred, although Christ has appointed the whole sacrament to be used at the same time.
Secondly, the sacrament was not instituted for such a custom as to establish such a service of worship and service, as if such a work were to be a special service, as the Jews worshipped the serpent, even though the same was ordained by God to be looked upon.
Now it would be considered as if such abuses were confirmed here, since one is supposed to stand and confess what one holds, and is primarily required for this reason. And if one then preached against it, one would set this example against it, that they were not bad abuses, because the princes had also gone along at such a time, who had previously dropped such as an abuse.
E. Two petitions of the Estates to the Emperor and his answer.
924: The Estates petition the Emperor to come to Augsburg soon.
From Cölestin, Vol. I, p. 55.
Translated into German by Ll. A. Tittel.
Most invincible, most powerful Emperor, always ruler of the Empire, most gracious Lord! We hereby express our obedience and our most owed services, in deepest subservience before 2c, and do hereby inform your Imperial Majesty that we are the most gracious of all. Majesty we hereby acknowledge: Since, according to Your Imperial Majesty's. Maj. we have obediently gathered here with other princes and estates of the empire, and some of us have now lain here for a long time, with great hardship and expense. Maj. will deign to come here as soon as possible, considering that the important matter and the emergency itself make such a request highly necessary, lest a mistake be made in taking us or in bringing us here, and Your Imperial Majesty be kept in the country for a long time. Maj. may be delayed for a long time in the country, but that everything may proceed properly, at the right time and in good and convenient order.
For this reason, we consider it to be a good thing, without measure and with the approval of Your Imperial Majesty. Maj., and are of the opinion that it would be very well done for the better promotion and organization of all things if Your Imperial Majesty were to send someone of your own with sufficient power over here. Maj. would send someone of your own with sufficient power here, with whom, because of the departure and arrival, and likewise because of the ordering and better promotion of all other necessary things, we would be kindly and properly consulted, so that princes and rulers who are assembled here and will shortly be coming here can take the appropriate means and ways accordingly.
We therefore most humbly request that Imperial Maj. Maj. will graciously accept and note this well-meant and faithful letter of ours. Hereby we most sincerely commend ourselves to Imperial Majesty, as our most gracious lord, and persevere with the most humble offer of all owed services.
E. imperial. Maj.
most subservient
Albrecht of Mainz, Hermann of Cologne, Archbishops.
John of Saxony, Joachim of Brandenburg, Electors.
925: The Estates' other petition to the Emperor to order the rank of the German princes upon his accession.
In Cölestin, Vol. I, p. 55.
Translated into German by Ll. A. Tittel.
1. most invincible and most powerful Emperor, always the ruler of the Empire, etc. most gracious Lord! We four Electors, and the envoys of Trier and the Palatinate, your Maj.'s advisors in the Holy Roman Empire, having received the letter of honor concerning the departure and arrival, have at once unanimously consulted and diligently considered how and in what manner the same arrival in honor of your Imperial Majesty should be most sincerely and honestly carried out. Maj. could be arranged in the most sincere and most convenient manner. We have not been able to devise a better way than to adhere to the order of the Golden Bull in such a procession, which, as far as our persons are concerned, we have diligently observed and in which it is expressly stipulated that in Your Imperial Majesty's presence (it is to be acted upon), the procession is to take place in the presence of the Emperor. Maj. presence (be it what it may) we, the Archbishops of Mainz and Cologne, will go to both sides of your Imperial Maj. Maj., and our friend, the Archbishop of Trier, go immediately in front of Your Imperial Maj. Maj. and on his right the Elector Palatine and on his left the Elector of Saxony and Brandenburg.
(2) As the Golden Bull also instructs the King of Bohemia in the processions to the place nearest to his Imperial Majesty, and wants to keep such an order in riding and walking that no one gets in between. Maj. and wants to have just such an order in riding and walking that no one gets in between, by determining in clear and explicit words to every prince his place unchangeably, and does not want that any other prince, he may be of whatever rank, dignity or honor, is preferred to them: so it also prefers the King of Bohemia unchangeably to all other kings, they may be as high and great as they want, and may have arrived from whatever causes, that he is above them.
3 We therefore hold that the order which was used at the entry of Your Imperial Majesty into Aachen for the consecration and coronation shall also be used as far as our persons are concerned. Maj. in Aachen for the consecration and coronation will also be used as far as our persons are concerned. Concerning the cavalry of the Electors, however, we find, among other things, that in the reported procession this order was observed, that my cavalry, that of the Elector of Saxony, first, then that of the Elector of the Palatinate, and then that of the Elector of the Holy Roman Empire.
1) "he" put by us instead of "she".
of Brandenburg, finally the Mainz, Trier and Cologne archbishops' cavalry. The same order, we think, should be kept now, but in such a way that my, the Archbishop's, namely of Mainz, cavalry, since the entry into my territory (or dominion) takes place, first goes before Your Imperial Majesty. Maj. But since the King of Bohemia, according to the Golden Bull, follows first behind Your Imperial Maj. Maj., we deem it proper that the royal cavalry follow behind the Imperial Maj. Maj. In this way, we, the Electors and the absent envoys, have agreed to keep an order in moving in; however, with the reservation that in this and similar cases no one of ours will be deprived of anything by such a settlement. We also wanted to act on the other princes' order, but found, after consultation, that between the most distinguished princes of the empire, as between those of Bavaria and Saxony, those of Brandenburg and Brunswick, the Hessians and Pomeranians, there have been various disputes for many years now about the seat, the train and the place, and that until now no settlement has been reached, although it has been tried many times. It also seems that such disputes have come to such an extent that, even if all of the same princes were present and acted between them, all trade would still be fruitless and would not be concluded.
Since it is easy to conclude that a dispute could arise in the countryside (or outside the city), we consider it good and necessary to prevent such mischief and rebellion in time, but believe that no one can advise and help better than Your Imperial Majesty. Majesty, to whom such princes might sooner yield. We therefore humbly request Your Imperial Majesty. Majesty to consider the matter most graciously for the advancement of this entire work, and with good and proper reasons (in which we do not set any measure for Your Imperial Majesty) to persuade the Princes mentioned that they should, in honor of Your Imperial Majesty, assist in the establishment and maintenance of the city. Maj. that they observe the order prescribed by Your Imperial Majesty when going out and coming in on horseback. Maj. will prescribe; however, with the reservation that no one's liberties or rights will be infringed thereby, and also with the most gracious promise that Your Imperial Majesty will immediately after the entry into the country take the necessary measures. Majesty will take care to settle the disagreeing princes in it. If then Your Imperial Maj. Maj. find this proposal of ours agreeable and graciously grant our request, we Electors and the absent envoys of your Imperial Majesty offer ourselves to all your service and support. Maj. to all our services and favors, and we
We humbly request you to do everything possible on our part to resolve this dispute, to unite the minds and to contribute to the honor of Your Imperial Majesty and the benefit of our friends, cousin and uncle. Maj. and for the benefit of our friends, cousins and grandparents.
(5) This, most invincible Emperor, most gracious Lord, we have done at your Imperial Majesty's request. Maj.'s request, concerning the departure and arrival, most faithfully and diligently done and consulted, but in such a way that Your Imperial Maj. Maj. we are free to keep or improve such matters, with the most humble request that your Imperial Maj. Maj. may graciously inform us of what they wish to do about this consultation and the order given in the draft and send it back in writing, so that we know what we, and especially I, the Elector of Saxony and Archmarshall, have to follow with regard to the order in riding. With which, for Your Majesty's Your Majesty's protection and protection. Given at] Augsburg.
E. K. M.
subject, and in the h. r. Reich, Albrecht, Herrmann, Johann and Joachim, Electors, and the Electors of Trier and Palatinate, Envoys.
926: The emperor's declaration sent to Augsburg concerning the move-in.
In Cölestin, Vol. I, p. 56.
Translated from the Latin by Ll. A. Tittel.
Carl von GOttes Gnaden Roman Emperor, all-time Major of the Empire.
Instruction (or order), concerning which the Reverend Philip, Bishop of Speier, and Johann Albrecht, Margrave of Brandenburg, Coadjutor of the Churches in Magdeburg and Halberstadt; and Wolfgang, noble Count of Montfort and Retenfels, Princes and Councillors, our dear faithful, with the most reverend and most illustrious, our dear friends, cousins and grandparents, the Electors of Mainz, Cologne, Saxony, Brandenburg, and the envoys of Trier and Palatinate, who are now assembled at Augsburg, are to act and confer etc.
1) First of all, they should inform them of our imperial grace and friendship. and friendship to them and wish them every good fortune, and then further state: that we, as our advisors in the Roman Empire, wish to hear their cries for peace.
The letter, which they recently gave from Augsburg, has been well received. And since they consider, among other things, how they, at our request, have begun to act on the matter of removal and collection, and how and in what way everything should be done and arranged in our honor in the best and most glorious way, they have diligently considered and pondered; for this reason they also consider it good that the manner and method prescribed and set forth in the Golden Bull be observed, with the addition of everything that is expressly touched upon and reported therein by the Elector's person.
(2) We have graciously seen and heard all that is contained in the same letter, and for this reason we thank them; but they also see that they either do not know, or have not thought so carefully and have not remembered, or do not want to bring and show us that immediately after receiving the crown of Papal Holiness we decided to set out on our journey to the German nation of the Holy Roman Empire and to put an end to the disputes that were pending among them and other estates of the Holy Roman Empire. We have decided, immediately after receiving the crown from Papal Holiness, to set out on our journey to the German nation of the Holy Roman Empire and to undertake to put an end to the disputes pending among them and other Holy Roman Empire states and to restore everything to an amicable, Christian and praiseworthy state. To accomplish this the sooner, better and more salutary, we have not only deemed it necessary, but also useful, to take to us an envoy of papal holiness with full power, who has also been led up to this point and has enjoyed such honor and position as he shall also have when he arrives. Therefore, we diligently see to it that we do not, if we act and seduce according to the letter of the Golden Bull or contrary to it, put any obstacles and impediments in the way of the handling and execution of other business, which we want to find ready to avoid and avert completely. For this reason, we would not argue about the golden bull, but would endeavor to leave it in its value and dignity, and to dispose of everything in such a way that the same collection in our honor (which they [sought], 1) as we did not doubt and would also have seen from their letter), but to them and other estates and orders to no disadvantage, but rather to the benefit, welfare and promotion of each, as it also seems to require our common need. Which, at our discretion, could be done in this way.
3 Since the princes, the absent envoys, and other estates of the empire are well acquainted with the
1) Added by us.
would know by what business we have had to postpone our arrival until now, even against and beyond our thinking, and on what occasion and for what reasons, indeed, in what sense we, now that we have received the imperial crown, are willing to come to them: then they could also easily conclude that we want and desire the most illustrious prince, Lord Ferdinand, King in Hungary and Bohemia, our beloved and united brother, and in our absence appointed administrator of the empire, to be and remain with us.
4. Since they have also heard from us for what reasons we, in the most gracious opinion, have taken the Legate with us and kept him with us, so that the Papal Holiness Legatus a Latere is not only with us in his place and as a stranger (to whom one is accustomed to show honor and respect before others), but also takes their and the Holy Roman Empire's, especially the German Nation's, complaints and oppressions very much to heart, and wants to do everything so that they may be removed, relieved and lessened: Therefore I believed that his arrival would be the more pleasant and pleasing to them, and the more honor and respect would be shown to him. For the present reasons, and because when Papal Holiness and we send our envoys to other princes, Papal Holiness' envoys are always supreme, and our envoys, if sent to them, would also be preferred to all princes, princes and estates, we hoped that the electors would not be unwilling to do so.
5. furthermore, because the alleys of the city of Augsburg, through which we, God willing! are wide and spacious, so that more than three can ride next to each other, and they have already spent a great deal of money in Augsburg before we can come to Augsburg and begin the Diet, because of other business and delays; of which we have already written to them, so that they would not let the time pass in vain, graciously requesting, and enclosing important and high causes that move us, which we now set aside because of the shortness of time.
For these reasons, and so that our long-desired arrival may be all the more welcome to them, we wanted to allow and allow the secular princes to come before us Dukes, for their love and favor, but not out of obligation or according to the contents of the Golden Bull.
6) From behind, the cardinals, archbishops and bishops with the envoys, three in order, follow, as the papal nuncio between the King of France's envoys on the right, and the archbishop of Bremen or another bishop on the left.
Then the Venetian ambassador between two other bishops in the middle. After the ecclesiastical princes envoys, the envoys of the Dukes of Milan, of Ferrara and of the Marquis of Mantua, and others.
8. Between these two ranks of ecclesiastical and secular princes and envoys, as I said, we with our beloved brother, who, as we thought before, because he is King of Bohemia (without which high dignity, in which he stands, we would not otherwise desire such a thing), should go on our right, but the legate, because of the above-mentioned and other highly important causes, should go on the left under a canopy and between the ecclesiastical and secular princes, so that the princes ride beside us; as the golden bull instructs.
As for the cavalry of each retinue, we wanted the cavalry of the Elector of Saxony, as archmarshal of the empire, to go first, then the Elector of Brandenburg and the Palatinate, and then further in order that of Trier, Cologne and Mainz, as archbishops, and after these our brother Ferdinand, and then our cavalry to ride first before us.
(10) After the ecclesiastical princes and envoys, our satellites shall follow armed.
The whole line or procession shall consist of the cardinals and ecclesiastical princes and envoys, and afterwards also of the secular princes and other estates' cavalry.