Of the further committee ordered for the amicable settlement of the religious disputes, and of Landgrave Philip's deductions from the Imperial Diet.
1031: List of persons who belonged to the other committee.
From Müller's History of the Protestant Churches. Estates Protest..,
lib. Ill, eap. 26, S. 706.
1. Elector Albrecht of Mainz.
2. Elector Joachim of Brandenburg.
3. churtrierian embassy.
4. churköln embassy.
5th Chur Palatine Embassy.
6. the Archbishop of Salzburg.
7. Georg Truchsess, on account of the House of Austria.
11th Duke George of Saxony.
12th Duke Henry of Brunswick.
13th Duke Albrecht of Mecklenburg.
14th Margrave Philip of Baden Skilled.
15 The Abbot of Weingarten, on account of the prelates.
16. count Martin von Oettingen, on account of the counts.
1032 Speech by the Elector of Brandenburg on behalf of the Committee to the Protestant Estates, Aug. 7, 1530.
From Müller's Hist. 2c, p. 714.
The Lutheran princes would know from the loyal diligence of the imperial majesty that they should first be dealt with in a friendly and amicable manner, whether ways of unity could be found.
could; For this reason he also wanted to admonish them to consider how the opinion they had recently adopted was so publicly against the gospel and all apostolic writings, how great the destruction of souls, bloodshed and other harm to the whole German nation would result from it, if they did not obey imperial majesty's search and commandment, and if they failed to ensure that what should be done and decided at the Imperial Diet for the welfare of Christendom and the peace of the common German nation could not be carried out. Therefore, his admonition and request would be that they grant the request of so many of their lords, dear friends, and relatives, that they refrain from their false opinion, and that they no longer be separated from the Christian church; for although some abuses had broken out in the Christian church, the imperial majesty was of the opinion that they should be stopped in Germania with the pope's help, and that unity should be established in the empire.
1033 Response to the presentation made to the Protestant Estates by Churbrandenburg, Aug. 9, 1530.
In Chyträus, p. 322 and Müller, p. 714.
Although we have kindly and graciously warned Your Lordships, Major and Princely Graces, that Your Lordships, Major and Princely Graces may not receive us from Your Lordships, Major and Princely Graces for our damage and harm, including that of the German nation, in any other way than kindly and submissively
It is, however, to us to hear and to hear, as Your Dear and Royal and Princely Graces themselves can consider. Your Imperial Majesty, our most gracious Lord, has had the articles presented to him, we would not compare ourselves to them. For Your Lordships and Princely Graces know that Imperial Majesty's invitation to this Imperial Diet is clearly intended to ensure that every opinion and good opinion is heard between ourselves in love and kindness, and that what would not have been rightly interpreted and acted upon by either party should be done away with, and that we should all adopt a single true religion. Thus, at the beginning of this Imperial Diet, the Imperial Majesty requested in her Majesty's speech that such an opinion and view be expressed in writings. Thus, we have prepared ourselves, as much as was possible in a hurry, and in the time determined for us, we have presented our opinion, and that of our pastors and preachers, by means of doubled writings and languages, with strong reasons from the Holy Scriptures, to Imperial Majesty. Majesty humbly. Thus, we have also presented the Imperial Majesty. Majesty, as Your Lordships and Princes know. We have therefore also graciously appealed to the Imperial Majesty, as we know to Your Lordships and Your Royal Highnesses, after we have been informed of our opinion and ours, concerning the interpretation of the disputed articles, that Her Majesty may have the gracious understanding that henceforth Her Majesty's letters, as mentioned above, may be complied with. And in the preface to our submitted articles and opinions, we requested to compare ourselves evenly, so that we could come to such a discussion, with your beloved ones and the Church and the F. Gn., and to unite in everything that would happen with God and conscience according to His holy word and the same powerful interpretation. But there is next a writing before the imperial majesty, in the form of a transposition and confutation of our articles, with some drawn. But a document has been publicly read before the Imperial Majesty in the form of a transfer and confutation of our articles, with some related writings, sayings of the fathers, and the decree of some conciliation, which, however, has caused us other problems, as Your Lordship and Princely Grace know. Gn. know, because it has been difficult for us for the aforementioned reasons, they should not have been delivered to us. Therefore, Your Lordships, the Electors and the Princes. Your Grace, how we have to respond to the articles that the Emperor's Majesty has presented to us. Majesty has had presented to us, which have been considered by Your Grace and Your Majesty to be founded in Scripture and the Holy Gospel, as well as in the sayings of the Fathers, we can unite and compare ourselves in such a way. For Your Grace, Church and
Your Royal Highnesses have to consider that we have indicated so much from the Holy Scriptures in the articles we have handed over, and have also offered to indicate to you upon request that it is impossible for us to refrain from this with a clear conscience and peace of mind, since we consider such a transfer to be based on God's Word and truth that we would like to guide our conscience peacefully and safely. Even though we are also graciously and kindly served by Your Lordship and Prince. Gn. kindly and graciously indicated to us that if it were ever thought among us that the abuses of the clergy were the cause of this error, they would be obliged to advise against it and to have it corrected in that which was done improperly. Majesty's decree no other way, than that, after presentation of each part's opinion and opinion, it should be discussed between ourselves in love and kindness, what is not rightly interpreted or acted on either side, and that therefore abuses of the clergy and churches should be acted upon. Nor could we judge how reported abuses of the clergy and churches might be fruitfully dealt with in another way. Thus, Your Lordships and Prince and Electorate know that they, as well as the Churches, are not to be treated in a fruitful manner. Gn. know that they, we and all the estates have spoken of a common, free, Christian concilio for the sake of this most important matter at almost all the imperial congresses held, and that it has been unanimously resolved that the Emperor and the Holy Roman Emperor be granted the right to a common, free, Christian concilio for the sake of this most important matter. Majesty, so that this may be done in a beneficial manner in the German nation; and the Imperial Majesty is more than once requested by the German people. Majesty more than once by writs, so that Her Majesty's governors and decreed commissioners, E. Liebden and Chur- und F. Gn., also we and other estates, may inform Her Majesty of the farewells and actions of the Imperial Diet held, have been most humbly requested to do so. Thereupon Her Majesty, according to the Instruction issued a year ago at the Imperial Diet against Speier, has graciously consented to the same, as we mentioned in the preface to our confession, with notification that Her Majesty has also obtained approval from the Pope. Thus, the next Speier parting gives the time between which such a common, free, Christian concilium should be announced and begun. For all this, after the reported Speier Diet, we have appealed to the Imperial Majesty for these matters. Maj. and a common council, as is proper. Therefore, we do not hope that Imperial Majesty, as a right-loving person. Majesty, as a right-loving Emperor, our most gracious Lord, will blame us for this, or allow himself to be moved to be ungracious, that we, for reasons of constant
The reason for this is that in such cases the proper course has already been taken, and that we need the legal means of rights that are not available to anyone in many lesser and secular matters. For Imperial Majesty Majesty, together with Your Grace, the Elector and the Supreme Pontiff, can well accept that these matters should take a different form, and that we should be able to proceed without such noticeable danger to our salvation and consciences, as the Imperial Majesty desires, and that we should be able to do so without such noticeable danger to our salvation and consciences, as the Imperial Majesty desires. Majesty desires, and E. Dearest and Grace have also sought from us, that we would much rather dispense with such unrest. It would also be appalling that such complaints should be made and carried out, as indicated and reproached to us by E. L., the Elector and F. Gn., when these matters can be dealt with in other Christian and proper ways; we would also, as E. L., the Elector and F. Gn. themselves can consider, have given no cause or reason for this. And because E. L. and the Supreme Court and the F. G. understand sufficiently from this, that we are not to be blamed for the remonstrances and requests made by Your Grace and the Supreme Court. We would like to provide ourselves to Your Lordship and Your Grace, and have also kindly and humbly reminded them that they will allow themselves to be heard in other possible ways of their offered friendly and amicable negotiation, in which we do not want to let anything happen to us in all that we may always do with God and a good conscience.
By the Grace of God, John, Duke of Saxony and Elector,
George, Margrave of Brandenburg, Ernst, Duke of Brunswick and Lüneburg, Philip, Landgrave of Hesse, John Frederick, Duke of Saxony, Francis, Duke of Brunswick and Lüneburg,
"Wolfgang, Prince of Anhalt, Albrecht, Count and Lord of Mansfeld.
And the cities:
1034. of the further committee the 11. august
counter-response was made.
At Chyträus and Müller at the locations indicated at the previous number.
After they, from the committee, and other estates of the realm, more friendly, faithful and gracious
The Holy Roman Emperor, the Holy Roman Emperor, and the Holy Roman Emperor. Majesty's honor, the Holy Empire's welfare, and our friendship and grace, to be friendly and faithful mediators, and to use all diligence so that the discord of faith between Imperial Majesty, the estates of the Empire, and us may be amicably settled. Majesty, the estates of the empire and us, be settled and amicably reconciled, as they have therefore recently done their faithful remembrance and exhortation, and have also proposed to us a means of helping Imperial Majesty and the estates of Christianity. Majesty and the estates' Christian and faithful goodwill, as it was understood and read out in the answer to our submitted confession, to be accepted and accepted once again; they would also have provided that such their friendly and Christian grace should have produced more and better fruit with us than they still feel. And when we complained about four articles, among others, in our document that was read out to you, the committee: Firstly, as if no satisfaction had been given to His Majesty's invitation to this Imperial Diet, in which His Imperial Majesty had mentioned that the Imperial Diet would not be held. Majesty mentions that the parties should be heard against each other according to necessity; item, that the answer of the Estates to our Confession may not be copied for us; item, that for the sake of our conscience we cannot consent to their proposal, and that Imperial Majesty has often refused to accept it. They then said and asked that we understand their loyal action in no other way than good opinion, and that we do not want to regard them as a party, but rather as friendly conciliators and mediators. They could not, however, refrain from calling upon Imperial Maj. Majesty, our most gracious Lord, and the estates, on account of the above-mentioned articles. And at the outset, Imperial Majesty Majesty should by no means be accused of not having graciously given all parties sufficient and also superfluous hearings in accordance with her invitation to this Imperial Diet. For we would have presented our confession in writings according to the length, and thereupon the confutation and refutation of the estates, as they were heard, would have taken place according to necessity, with such a request from the Emperor. Majesty's request, whether we or the other party think of or want to add anything further: that Imperial Majesty may also graciously grant us the right to do so. Majesty also wished to hear it graciously and according to necessity, but neither party made any further complaint about it, as then Imperial Majesty would have liked. Maj. might be accused of this.
That we would have been refused the Confutationschrift Copia, however, would not have been without important honest
1) "of length" put by us instead of "lengthwise" in the old edition.
We and our advisors, who are experienced in the law, should remember that the imperial laws expressly forbid, in case of loss of life and limb, to discuss or brood about anything in the articles of faith. Thus we would know that the Emperor's. Majesty's edict and serious commandment and prohibition in this matter of faith, which not only have not been lived up to, but which have been held in complete contempt, mocked, ridiculed and ridiculed, to noticeable imperial disgrace and disgrace. Maj. disgrace and ignominy. Should they now issue their confutation again into the community and send it to us, such scorn, ridicule 2c., as well as all kinds of disputation and ineptitude would be to be expected, which, as heard, is forbidden. As it is, they would not be opposed, but would be obliged to send us a copy of the Confutation of the Estates, with the condition and difference that would have been held out to us before, or, if this would not be convenient for us, to have their Confutation read out to us as often as we wanted, which we would also be satisfied with, and would not ask for anything further from them.
As for the excuse of our consciences, they considered (but we should forgive them) that we made consciences when there were none to be made, and when we should have consciences, we did not want to have any. For it would not be known to us that our preachers, contrary to the holy Scriptures and the Christian church, have made their own unchristian laws and ordinances, have deceived the common man, and have caused all kinds of trouble; in addition, we would see with what discord and sectarianism they were divided and burdened: This one would be an iconoclast, this one a sacrament desecrator, this one an Anabaptist, and another one a garden brother, and thus no one would compare himself with the other, and all would be inclined to seduction in general; whether they, the preachers, would be such persons on whom we should base and build more than on the holy whole Christian church, they would think that our conscience should show us otherwise, and namely that we would rather be obliged to adhere to the common church than to these seducers.
That Imperial Majesty also offered to promote a free concilio with Papal Holiness would be true, and Imperial Majesty would still be inclined to do so. Maj. would still be inclined to do so. However, the fact that it has not yet taken place would have been prevented by the great wars and uprisings in German and French lands, because of which it would not have been possible to carry it out.
They were concerned, however, whether in short or long a concilium gathered, that it would be very little.
We do not believe that the old Concilium would have any place or fruit with us, because our preachers have let themselves be heard to say that the old Concilium was mistaken, and that the future Concilium would also be mistaken, and therefore it is likely that much more mockery, scorn and ridicule than salvation would result from it; therefore we do not want to accuse ourselves of any Concilium, or that Imperial Majesty has not yet instituted such a thing, with the request that we still find ways and means by which the matter might be remedied and come to unity. And even though they do not want to consider any other means than the one they suggested earlier, they still want to hear us talk about it and propose it. And if it were something that might have a reputation with the imperial majesty, they would faithfully bring it up and promote it; but if it were not to be done, they would return it to us together with their discretion.
1035 The Protestants' other reply to the Committee's counter-answer, read on August 13 and submitted on August 14.
In Chyträus, p. 229 and in Müller, p. 727. Furthermore, in the collective editions: in the Wittenberg (1569), vol. IX, p. 447; in the Jena (1566), vol. V, p. 104; in the Altenburg, vol. 230 and in the Leipzig one, vol. XX, p. 213. From a copy in the common archive at Weimar in Förstemann's Urkundenbuch, vol. II, p. 201. According to the latter we have improved our copy.
Dear Sirs, Grandparents, Cousins, Brothers and Friends in Law, and especially dear, most gracious, gracious and favorable Sirs. We have listened to your dearest and dearest recent presentation after the length, and have kept it harmless to the following opinion:
2) First, how and in what manner Your Lordship and Grace's next written and oral reply to Your Lordship and Grace's faithful, friendly admonition that we wish to compare ourselves with Imperial Majesty and the Princes and Estates of the Realm by means of the document read out next has been heard. Majesty, as well as the Princes, Princes and Estates of the Empire, by means of the document that has just been read out, and that Your Majesty's diligent, faithful diligence should have produced more fruit than has happened, which they are faithfully sorry for. However, in order that they would be flushed into all ways as faithful and well-meaning negotiators, they would have diligently inspected the document, considered it, and found that our complaint as to why we could not settle with E. L. and G. would be harmlessly based on four articles.
3. firstly, as if we had not been able to do so sufficiently or according to necessity by virtue of Imperial Majesty. Majesty's invitation, we do not have sufficient or necessary
nor to comply with the same Imperial Majesty's request with a friendly act of love and kindness.
4. secondly, that we had anticipated how the next writing, imperial answer or, as we call it, confutation, would have been denied us. Maj.'s answer, or, as we call it, confutation, would have been denied us something of our oversight and rejected.
5) For the third, that we further draw on our conscience, also beside it, and for the fourth, that we press for the concilium and therefore the promise that has been made. 1)
6 And because E. L. and Gn. wanted to use their next reproach, as touched, friendly good opinion done, and what they still knew, which would serve or be conducive to Christian common unity, gladly possible diligence, and then found that we in our answer attributed something unequal to Imperial Majesty, and in which we ourselves are mistaken, so that we are led to other ways, E. L. and Gn. have decided that it is necessary. Majesty, and in which we ourselves are mistaken, so that we might be led in other ways, the E. L. and G. have decided and deemed it necessary to give us the following notice of the matters as they are everywhere; however, not at all in the opinion that they would thereby make themselves parties, but only to show themselves to be the friends and negotiators, so that we ourselves might not be mistaken or misled.
7 And first of all, as far as the invitation to this Imperial Diet is concerned, E. L. and G. deem with you that Imperial Majesty may not be summoned to it as if Her Majesty had not complied or had sufficiently complied. Majesty may not be imposed in the same, as [if] Her Majesty had not complied with it, or had sufficiently obeyed it. For Her Majesty had quite graciously heard us in writings and orally, and had indicated whether we had anything further to present, which we also wished to do, so that one thing might go with another. So we would have left it at that, and [let ourselves] be heard that we wanted to stand and remain by the confession handed over. And as to the other part of this article, Imperial Majesty would have granted and permitted an amicable negotiation; accordingly, E. L. and G., as a committee of the other Princes, Princes and Estates, would have agreed to such action. From this it can be sufficiently gathered that Her Imperial Majesty has not imposed anything in this matter. Majesty in this respect, as if she had not sufficiently complied with the invitation, or had refused to act in love and kindness.
8 Secondly, let it not be laid to her Majesty's charge that the Scripture read in her name has been refused to us. For her majesty
1) The text in square brackets is mostly the reading of Chytraeus, partly also in the Brandenburg copy and in Müller.
We would have been obliged to send such a document, albeit with a measure; which we complained about, but Her Imperial Majesty cannot grant in any other form. Majesty could not grant it in any other form; and we respect that nevertheless Her Imperial Majesty had cause for it. Majesty has had cause for this. For we would know in what way the imperial edict and commandment, issued at Worms, would have been scorned, disgraced, and struck out, to the notice of the imperial majesty and all the estates, to noticeable disgrace, scorn, and ridicule, and would have to inquire from our scholars that in imperial law, with penalty of life, it would be forbidden in the highest degree to dispute about the articles of faith. Should now Her Imperial Majesty If Her Imperial Majesty had handed over the said document to the Confutation, as it would have been called, without a preface, it might, like the imperial edict before it, have been crossed out, perverted and falsified by some unstable people, preachers and others. Majesty, the Estates and common Christendom to noticeable disadvantage; that then Imperial Majesty and the Estates do not unreasonably bear the burden, nor do Princes, Princes and Estates therein pay tribute to Imperial Majesty. Majesty's honor and to preserve it. However, the fact that such a document of the Confutation has not been promoted would not have been due to Imperial Majesty 2c. but to us.
(9) Thirdly, if we were to draw on consciences, the Lord and Savior could not understand them in this way, but consider that we want to have consciences made for us, since we should not have them, and again, since we should have them, we do not have them. For we let our preachers, as individual persons, lead us away from the holy common Christian church, also from the faith of our forefathers and ancient fathers, founded in Scripture, and also confirmed by the holy fathers' conciliarities and doctrine, and thus from the unanimity of the whole realm and of Christendom, which teachers or preachers made their own law, Scripture and order, and interpreted and perverted everything to their liking. But how the same scripture and doctrine were founded, was evident by day, and as plain as the bright sun, namely, that they were not one among themselves in matters, but repugnant, one black, the other white, writing today yes, tomorrow no, and could nowhere compare themselves in matters; From this, and from such ambiguous doctrine, so many and heavy sects and ineptitude would have arisen with rebaptizers, sacrament abusers, iconoclasts and garden brothers and sisters, and in other ways [that it would be frightening to hear].
(10) This would also be enough to show what life, honorability and conduct these preachers and teachers have. And whether they were the ones in whom we should trust our souls and consciences, and in whom we should place more faith than in all of Christendom, imperial majesty, the princes and rulers of the holy realm, as their born friends and relatives; without a doubt, if ours thought rightly, we would refrain from this and compare ourselves with common Christendom.
Fourthly, we would go to a council and let the same way be the closest and most convenient, to put an end to this error.
12 Now they did not want us to behave as Luther did at the Diet of Worms, when he stood before the imperial majesty and was heard. Now if they did not want us to behave as Luther did at the Imperial Diet at Worms, when he stood before the Emperor's Majesty and was heard, and if, for the sake of his doctrine, action had been taken at that time, and the Council had been proposed, he would have destroyed and ridiculed it, and would also have allowed himself to be heard in the presence of the Emperor's Majesty. His books would also have gone out in such a way that he would have despised the concilia and their authority, and would have stated that, if they were to do something, one would not be obligated to keep them; as such would be indicated by his treatises, if need be.
13 And although we would have liked to have a concilium, we have good knowledge that the wars in German and French lands, as well as the serious conflict with our and the whole of Christendom's hereditary enemy, the Turk, would have occurred in such a way as to have prevented them from doing so.
14 After all this, while things were going on, we should look into ourselves and remember better. And thereupon E. L. and G. would again make a friendly, diligent request, also a faithful and high exhortation, that we compare ourselves with the imperial majesty, also princes, princes and estates of the empire, and the holy common Christian church, according to the Scriptures, which are founded in God's word, so that our confession would also be sufficiently established.
15 Whether we also need such writings, so that there would be no lack of them everywhere, E. L. and G. promised that His Imperial Majesty would let them come to our hands later with the measure indicated. Majesty would let them come to our hands again with the measure as indicated next, without complaint, so that we would have to see all necessity in them.
16 Whether we would still have a concern or complaint about this, so that we would never have anything to complain about, the articles in which we would be in dispute with each other should be read to us as often as necessary.
17 If, however, all this should be considered and regarded by us as burdensome [or inappropriate and unhelpful for unity], E. L. and G. would kindly request and ask that we be unburdened to indicate on our part the ways and means by which we believe that amicable negotiations and Christian unity might be achieved. If the same ways were thus proposed by us, that they might be fruitfully acted upon and raised with Imperial Majesty. Majesty, they would like to have them brought to Imperial Majesty. Majesty, and in part they would use all possible diligence to this end. If, however, they would be regarded as unprofitable and unhelpful by His Majesty and His Grace, they would inform us of this and would be happy to help in other ways, so that the matter would be brought to a beneficial and Christian unity; and that we would want to receive and understand it from His Majesty and His Grace in such a way that they would mean it kindly, faithfully and quite well for us, and would not like to see some confusion in the Empire, as we have noted in the above opinion.
18 Nevertheless, we would not have provided ourselves with such a report and reminder. For the fact that E. L. and Gn. The fact that E. L. and Gn.'s negotiations have so far been irreparable is not due to us, but to the fact that E. L. and Gn. and proposal have hitherto been based solely on the fact that we have renounced our Christian confession in the articles in which the opposite party does not agree with us, and that we have agreed with Imperial Majesty, E. L., on the following points. Majesty, E. L. and Gn. in those. Which, however, for the aforementioned reasons, we cannot accept without burdening our consciences, but have asked that, since Your Majesty and Your Grace have agreed to negotiate, they indicate other, more convenient means, we would listen to them and not allow anything to happen to our conscience.
19) In accordance with 1) we again find from E. L. and G.'s recent reproaches that they are again of the opinion to lead us away from our Christian confession, as much as we do not agree with them, and to induce us to compare read writings, and that for this reason they are trying to convince our causes, which we have constantly and with good reason objected to, by many and various means.
1) "In likeness" - Similarly.
The reasons for rejecting it are subject to us, which, however, are not again of the effect, but much different shape, for which we hold it and have no doubts.
20 For as far as Imperial Majesty is concerned, we are of the opinion that Majesty's invitation to this Imperial Diet, we have not taken such action in the opinion that it would cause some displeasure to Her Majesty. We are also blameless, since we know that Her Majesty has graciously offered to act in accordance with the same invitation. We still have the same hope and trust in Her Majesty. But we have drawn such a letter on the opinion that the suggestions, matters or opinions made by Your Grace are somewhat far-reaching. Things or opinions are somewhat more far-reaching than those of Your Imperial Majesty. Maj. The same clearly implies that each party's opinion should be heard, that it should be spoken of in kindness, and that what is not rightly interpreted on either side should be dismissed; and then this approach alone and straightforwardly leads to the conclusion that we should renounce our confession as stated above, and yet at the same time the other part, which would not have been rightly interpreted, is not thought of, so that our doctrine and our confession may be judged as if we should have separated ourselves from the common Christian church in this, or thought to do so, which we should be heartily and faithfully sorry for, and, if God wills, shall never be found among us; and if we want to understand this, we would not like to remain in it for a moment, with God's help. For as much as we have read the writings of His Majesty the Emperor and the articles of the same, we do not want to persist in this for a moment. Majesty and its articles, which we have not received until now, the same does not conclude against us on the basis of the Holy Scriptures. For we hold and believe that our opinion and confession, as we have recently handed it over, is founded in Holy Scripture, and again, where it will be necessary, and where there is further negotiation, we have offered to declare the same in clear writing.
21 Secondly, concerning the refusal of the writ of Imperial Majesty. Majesty, for what causes the same with a measure, and otherwise not, should be delivered to us, we can ever not consider that such writing should behave to us for the causes mentioned, or be delivered to us with such specified measure, be ordered 1); for we ever never mocked or ridiculed Imperial Majesty's edict. Majesty's edict never scorned or ridiculed, we shall also be faithfully sorry.
1) With Förstemann: "forbidden".
be. For this reason, we have never given cause for such delusions or suspicions as that something has been changed or reversed, or may still be.
22 Since the L. and the G. have entered into an amicable agreement, we had hoped that the L. and the G. would have promoted this with the Imperial Majesty for many justifiable reasons. Majesty that we had received such a document in accordance with our request, and had not allowed ourselves to be compensated for it, whether someone had acted awkwardly on account of such an edict, for which we were not to blame.
23 In the same way, the other reason does not exclude this, although in imperial laws it is forbidden to argue about faith, as we nevertheless cannot find the same with the jurists in the above-mentioned form, that therefore they should or may refuse to give us a copy of the submitted document other than with a burdensome measure. For ever our need to have such writing and to actually consider how much would have required to be reported. Thus, by the grace of God, we know quite well how far one should or should not dispute articles of faith. Moreover, we do not put any article [of faith] in doubt, and we are not forbidden by law to profess our Christian faith, and to denounce in a friendly, amicable, and Christian manner whatever abuses have been introduced against it, even to abolish it in our principalities, lands, and cities. However, we shall not take into account how other people behave in this regard, nor shall this cause us any harm.
24) And when E. L. and Gn. once again requested that the document be sent to us with the indicated condition [and] be obtained, we have beforehand notified Imperial Majesty, also E. L. and G., of our complaint. our complaint, namely, because we have heard many times before that matters, which have been negotiated among few people, have been brought out 2) and come into print; if such should happen in this case, although not by us, also in the same way, E. L. and G. would have to consider themselves how burdensome it would be for us to take over the copy of the requested measure, and to leave room for such suspicion on us.
However, the fact that they intended to let us read out the scripture as much as we wanted may not be of any service to this matter. For we do not doubt, E. L. and G. can consider, how it would have been possible for the other part to actually grasp our articles from mere reading out into the air.
2) Förstemann: "außgebrochenn".
and to give an answer to it; if it had been in our hands for many weeks, if it had sought to do so, and if it had thus written its counter-report, even though it was not conclusive: how would such a thing be possible for us, or in such a great matter, touching soul and conscience, to advise or assume, that we should join together without a copy of this writing for a completely thorough refutation of it? And whether it would be possible for us to do so or to assume that it is not, we do not know what this would help, since no other means or way than we have heard so far from E. L. and Gn. wants to be suggested. But that the burden of our consciences is so deceived 1), we, together with what is further attached to it, affecting our soul, honor and duty, are due to answer and instruct for our need.
For although we confess that we are human beings and sinners, in matters concerning God's glory and the holy Christian faith, we would not like to knowingly act against God's word and burden our conscience with persecution of the truth. Therefore, we do not doubt that our consciences are calmer, by the grace of God, than those who have persecuted this doctrine, chased away the preachers, and refused to accept the truth, since this matter has never been interrogated or acted upon as it should have been.
27. but let not our consciences be upon the person of our preachers, but, finding that their doctrine is founded in the Word of God, we have shunned to oppose it, and still do, because we acknowledge ourselves guilty of honoring and promoting the Word of God to the highest degree, and everything that is preached or acted contrary to it, or not in conformity with it, we are conscience-stricken about, most of all, if it should be confirmed, approved, or permitted by us. And it would be most contrary to our conscience that we should hold or allow to be preached any article of faith contrary to the holy Scriptures or the Christian conciliarities of the fathers. And so we have not turned away from the unity of the kingdom and holy Christendom, because we faithfully and firmly hold to all articles of the holy Christian faith, and have diligently promoted them to the right understanding of the apostles and fathers, and thus to maintain the right and true unity of the church, by admitting the word of God. And it is public that they have so
1) Förstemann: "furgezogenn".
We are taught that even the opponents now compare themselves in many things of the same doctrine, and are taught 2) more appropriately than ever before.
But that sects have arisen in other places is not the fault of this doctrine, which the princes allow in their lands, but ours have fought most fiercely against such errors; and if they had not, the others would have endured little, as everyone must confess. For this reason, these errors have not broken out in our country, which in other places, when they tried to defend themselves by force alone, did greater harm, so that the pure doctrine cannot be blamed, but the devil, as the Gospel says, while the treeman sleeps, he sows the tares 3) among the wheat. What were the apostles able to do, that some accepted their doctrine commanded by Christ, and then separated themselves from them in one or more articles by the inspiration of the devil, and practiced false doctrine and preaching, for which reason their preaching, that of the apostles, was not wrong, nor was it condemned as unchristian.
(29) It is also known that it is proper to keep concilia and synods, for the benefit of the doctrine, and to always have understanding in the doctrine. Without this in mind, monks and other preachers, out of carelessness and neglect on the part of those to whom it is due, have taught and done what everyone likes about these things; from this have come so many abuses that in the end they have no longer been sound, and have thus given rise to a great change; as is known, then, that the matter of indulgences, indulgences, pilgrimage, sanctuary, and other innumerable things has come about.
(30) If this had been done properly, and the bishops had understood Christian doctrine and preaching at that time, as they owe before God and the world, peace and unity could easily have been obtained. Now they only complain about ours, as if the bishops and other clergymen had never acted criminally, but always waited for their office, as Achab complains about Heliam, as if he 4) confuses the kingdom of Israel; but the prophet Helias said to Achab, he is the one who confuses Israel [1 Kings 18:17, 18].
31: As Pope Hadrianus himself said on the
2) Förstemann: "schickerlich".
3) In the Wittenberg and in the Jena in the text: "den Ratten" ^die Rade^, with the marginal gloss: "Unkraut". In Förstemann: "Ratenn". Chyträus: "den Raden".
4) Instead of the preceding words, Förstemann offers: "als ob der konig verwirret".
Reichstag at Nuremberg in the 22nd year has let present and confess that all this complaint from the court of Rome and other ecclesiastical prelates Herkommen 2c.
32. Therefore, although we have had cause to report in our confession further abuses, grievances, and unmistakable grievances that have occurred for a long time and many years in the Roman church, and that still persist, we have nevertheless bypassed the same for the sake of more peace and unity, for the sake of more peace and unity, in the hope that Christian and reasonable means would have been thought of, so that we might come to Christian and necessary improvement in the holy faith, and otherwise also to peaceful unity, so much more quickly and kindly; Therefore, in our opinion, our and the wholesome Christian doctrine should be spared from the unwarranted impositions and burdens mentioned above.
When the life and conduct of our preachers is also considered, we report that we do not knowingly tolerate or are inclined to tolerate priests in the service of the Church and the Word of God who live in public frivolity.
34 But what good examples are to be seen in the clergy of the other part, only men know how they keep house with lewd persons, against the canons. Item, how they act frivolously with the mass, how they practice simony, and many other vices, of which there is no need to speak.
35 We have always been obliged, and still are, to help maintain the bishops' proper obedience and obedience, as much as they are founded in the Word of God, and to compare ourselves in all things with others, as far as we can with God and a good conscience.
But that we do not approve of all abuses, we are compelled by God's word, which we must set higher than man's obedience.
(37) That we now go to a council is in the opinion that there are no other more lawful ways in matters concerning the faith than this way, and we hope that we have not sought anything contrary to law here.
38) Moreover, we have given notice of this, indicating our obedience, so that it may be known that we do not intend to disunite from the holy Christian church. 1) We have given notice of this, indicating our obedience, so that it may be known that we do not intend to disunite from the holy Christian church.
39 Thus it is also to be hoped, where the treatment of these things, which we in our part did not want, should now arise 2) that the same will be done.
1) "Church" is missing in Förstemann.
2) "arise" here will have the meaning of "break down". In Luther it does not occur in this meaning.
quemlicher shall be heard in a concilio, than otherwise happen.
40 And although something difficult would occur in a concilium, this is nevertheless the only legitimate way to deal with such matters. For this reason, we consider it necessary to convene a concilium, just as such a concilium was deemed necessary a year ago at the Imperial Diet held at Speier, and, in view of the agreement made and established there, was concluded with the Emperor's permission. Majesty's gracious permission, and also a considerable time has been fixed, as indicated in the next of our answers to our need.
41 And what some of the conciliis have written or taught, we leave to each one's responsibility; for we give the Christian conciliis their due honor, as the ancient canons hold of them.
42 And we therefore want to make sure that E. L. and G. will be of service to common Christianity, in case they do not want to compare or unite in kindness, to promote the previously granted and promised Council more than to hinder it by such their announcement.
But we hope to God that such a willing and requested common free Christian council, where we finally do not want to unite, as, as often indicated, should not happen to us, would be promoted by Imperial Majesty and many learned and brave people would speak of the negotiations and move them to God's divine grace. Majesty, and many learned and brave people will speak of the trades and move them, God Almighty will bestow His divine grace, so that, after notification of Imperial Majesty, the present call for tenders will be granted. Majesty, everything that has not been rightly interpreted or acted upon will be brought to a unified, right, Christian truth.
From all this, E. L. and G. can easily conclude and judge for themselves how their presentation could have had such an effect on us as they had intended.
45 Where, however, we have other and more possible ways that could lead to a complete amicable settlement of these differences, or at least to a convenient handling of them in love and kindness, by virtue of Imperial Majesty the Holy Roman Emperor. Majesty. The fact that other possible ways for the complete amicable settlement of these differences, or at least for the convenient handling of the same in love and friendliness, have been proposed or would be proposed again by E. L. and G. by virtue of a letter from the Emperor's Majesty, should not meet with our approval.
46 We have, however, considered on our part that it should not be an inconvenient way and means, even in accordance with the imperial decree. Maj.'s request that an equal but small number of special persons from both sides be appointed who understand the matter and are inclined to peace and unity.
We have the hope that they will make an effort to bring things to a good agreement, which, according to our often made request, we shall not lack in all that we may always do with God and a good conscience.
1036 Letter from Landgrave Philip to the Elector of Saxony, in which he states the reasons for his departure.
August 6, 1530
From Müller's History 2c, p. 713.
Highborn Prince, kind dear uncle, brother-in-law and godfather! I cannot reproach E. L. for the fact that my wife has now written to me twice about how she is afflicted with illness, which has caused me to ride to her and visit her; I also have other reasons that move me to do so, as my chancellor will report to E. L., but I have ordered my advisors to stand by E. L. and keep watch. If my friendly request is that E. L. keep his guard up and not deviate from God's word in any way, and not be frightened, for there [is] nothing behind it; then E. L. shall provide himself to me that I will leave my body and goods, land and people with E. L. and God's word. On the other hand, my friendly request is that E. L. will do the best in Duke Ulrich's cause, which I will kindly earn. My chancellor will tell E. L. something in secret, which E. L. will give credence to, so that E. L. may command God. Date Saturday after the Feast of the Chains of Peter [August 6], Anno Domini 1530.
Philipps, L. of Hesse.
1037 Response of the protesting estates to the emperor's inquiry about the landgrave's departure and about the gate guard ordered by the emperor for this reason.
From Müller's History 2c, p. 711.
That they may credibly report to His Imperial Majesty that they have received no knowledge of the Landgrave Philip's riding. Maj. that they would like to report that they have received no knowledge of the Landgrave Philip's departure before it happened. When they learned of it in the morning, they would not have liked to have heard it; and although it was
Their Lordships and the Emperors, as well as the cities, wanted to be held responsible for the fact that such a thing had not happened for the Landgrave's sake without important causes; however, if he had sought the advice of Their Lordships and the Emperors, as friends, they wanted to have advised His Lordship how they themselves would still consider doing at this time, namely, to persevere with the action; they also did not want to leave without the Emperor's Majesty's prior knowledge. Maj. prior knowledge. However, they knew that Imperial Maj. Maj. for their necessity in subservience, not to leave undisclosed what has reached their Electoral and Princely Graces. They would not leave undisclosed to their Imperial and Princely Graces what happened this morning with the closure and order of the gates, and how it reached their Royal and Princely Graces, which should have been decreed for them. Now that it has come to Her Majesty's Where it has been their Majesty's knowledge and command, it is, as their Majesty may graciously respect. Her Majesty also knows that such a thing was not customary with Her Majesty's ancestors, nor did it happen before at Her Majesty's Imperial Diet, especially the first one held by Her Majesty's own person in the Empire of the German Nation, so that the Princes, Princes and Estates required to attend the Imperial Diet should be hindered and delayed in this way; with most humble request to have a gracious understanding that it would be stopped, considering what harm and danger, since such order of the gates and equal from due causes would occur, if no one knew what it should be, or where Elector and Princes should hold themselves in the cases, her Majesty, himself, would bear such on him. even for her Majesty's sake. For with her Majesty's ancestors it would have been held in such a way, if the guard or gate had been specially ordered, that it would have been announced by her Majesty's Marshals of the Realm 2c.
1038 Spalatin's historical news about the serious speech of the Bishop of Augsburg, Christoph von Stadion, held right at the beginning of this above-mentioned action, and the fierce dispute that arose between him on the one side and the Bishop of Salzburg and Churbrandenburg on the other; as well as about the Landgrave's uncourageous departure and its consequences.
This document is the continuation of the report given in No. 1023. The same is found in the Wittenberg edition (1569), vol. IX, p. 423d; in the Jena edition (1566), vol. V, p. 98; in the Altenburg edition, vol. V, p. 224 and in the Leipzig edition, vol. XX, p. 232.
1. Sexta Augusti the negotiation took place, the bishop of Augsburg, vir prudens et constans, as diocesan of the place, stood up, gave him cause to speak, and admonished the princes and bishops that they should see to it and not act against the law; for it is true that the Lutherans do not hold against any article of faith; therefore one should seek ways and means for the peace of the church.
The bishop of Salzburg said: how he is now so holy; he had known him differently. To which the bishop of Augsburg answered: unfortunately, he knows well that he has done much wrong so far, and he says that it is time to stop; and, dear Lord of Salzburg, you are also like me in evil, and you want me to help protect against injustice; God shall protect me for this.
After this, Brandenburg clumsily shouted that it is not true that the Lutherans do not hold against any article of faith. The Bishop of Augsburg, it is true. Margrave Joachim, it is not true. Augsburg: What are the articles called? Margrave Joachim: Ecclesiam catholicam, Sanctorum invocationem they have.
not. Augsburg: Invocatlo Sactorurn is not an article of faith; this is what the Lutherans think of the true Christian church. Their dispute is only against the abuses of the Roman church; so no one can deny that the Roman church has many abuses.
The bishop of Mainz asked them to refrain from such bickering and to help each other to improve matters and to make peace, and in the morning nothing was done. In the afternoon, they again told each other lies, and almost hit each other over the mouths.
On the evening of August 6, the landgrave went out to the city and became quiet about it, the king and others.
6th Septima Augusti, the imperial majesty demanded of our sovereigns and princes, and asked for the reason why the landgrave rode away. Our people answered that it had happened without their knowledge and advice, and placed it at his responsibility. The Imperial Majesty requested that they not hurry, but wait for the matter to be resolved and advise them to help make peace; his Majesty would not like to have it said that his Majesty wanted to hurry someone and act differently than graciously with him.