Of the Emperor's action with the Protestant estates and further attempt at a settlement by various deputies sent to them.
A. How the Emperor personally summoned all princes, princes and estates on Sept. 7, 1530, and what happened.
1085. lecture, in the emperor's presence by Count Palatine Frederick to the Protestants.
Sept. 7, 1530.
The four following documents are from Müller's Historie, lib. Ill, 6ÄP. 33, p. 842. Also in Chyträus, Historie der Augsb. Conf., p. 457. Compare Förstemann's Urkundenbuch, vol. II, p. 391.
It would have been entirely hoped by Her Imperial Majesty. Majesty had entirely hoped that they would respond to Her Imperial Majesty's many friendly reminders. Majesty's manifold friendly admonition, according to the
The two princes have already made their request to Her Majesty to settle this matter in full. And although Her Majesty hoped for this in vain, Her Majesty nevertheless graciously granted, at the request of several princes, that a committee be appointed by both parties, and that a settlement be reached by the same, whereupon Her Majesty again raised new hopes for a good agreement. Now, however, Her Majesty hears with great displeasure and complaint that they are at odds with the others in the most important articles, of which Her Majesty is not aware. For Her Majesty could not have considered that they, who are such a small number, should introduce such an innovation against the ancient and holy usage of the whole Christian Church, and should have accepted a special doctrine, which was taught by the Pope, Her Majesty, King Ferdinand, all the princes and estates of the
The people of the kingdom, and indeed of the whole world of kings, and of all their forefathers' doctrine and faith, would be allowed to use and to persist in this. But because they now desire to establish a concilium and a peaceful parting, her Majesty, so inclined to peace, would be obliged to request the pope and other Christian potentates that a concilium be announced as soon as the place is settled; her Majesty also wanted to take this upon herself and promise them; but with this assurance that in the meantime they will also adhere to the religion to which her Majesty and other princes are attached. For that their Majesties should assemble a council, and no less leave the matters thus undiscussed, nor resist this innovation, nor abolish it, could anyone easily see how difficult such a thing would be for their Majesty and the others.
1086 Response to the Protesting Estates. Sept. 7, 1530.
See the previous number.
They should have been presented to Emper. Majesty. They had heard the Imperial Majesty's announcement with all due respect. And when Her Majesty had first reported how they, Her Grace and the others, had raised new sects and laws, and had undertaken to separate themselves from Her Majesty as well as from other Christian estates, which they should have reasonably refrained from doing: thereupon they give Imperial Majesty this "most humble" report: that they were in no doubt where Imperial Majesty had raised new sects and laws. Majesty this "most humble" report: that they are in no doubt where Imperial Majesty is concerned. Majesty of all actions as they occurred in the committee, they would not find, if God wills, that they have raised some new sect against the Holy Scriptures and the Gospel, even if their graces should be sorry that they should have gone to some new sect; Much less would it have been found in their hope that, according to God's word, they would not have wanted to compare themselves in the committees; for what the princes and others, who were appointed to the committees, would have indicated is clear from the Scriptures, which they submitted to the committee, which would undoubtedly have been submitted to His Imperial Majesty. Majesty would have been handed over. That the Imperial Majesty also offered to set up a council and to take possession of the pope in it etc., Her Electoral and Princely Graces together with their co-convenors expressed their thanks. Graces, together with their co-relatives, in all submissiveness, to the effect that they were submissively hopeful that Imperial Majesty would establish and promote such a common, free, Christian concilium, and also with the measure of the
and in the Empire of the German Nation, as the decrees of the previous Imperial Diet and Her Majesty's approval of them also expressly and clearly state without distinction. For the aforementioned agreements, which speak without distinction and refer articles and disagreements on both sides to a general, free, Christian concilium as the proper way to act and decide such matters, do not impose on their electoral and princely graces, nor on the others. They do not ask their electoral and princely graces, nor the others, to restore the abuses that have fallen by God's word and order before the council, since they would not know how to do so with God and conscience, and it would be burdensome and quite impossible for their graces and them. Thus, the three, who had been granted by their electoral and princely graces The three, who had been appointed to the committee of the six by their electoral and princely graces, had further reasons why their electoral and princely graces, together with their relatives, would not be able to do so. They have indicated further reasons why their electoral and princely graces, together with their relatives, would not be obliged to do so, nor would they be able to do so in conscience. Majesty and a free Christian concilium of legal form a year ago, and against the decree, so that next there at Speier in some points against the abuses, which fell with their churl and princely sovereigns and their relatives. The court has protested against the abuses that have fallen on their sovereign and princely lords and their relatives, that have been innovated, and that they want to have them attested. Where Her Majesty wished to insist on such a request, as they did not want to provide for it, it would be contrary to the reported appeal and protest as an 'innovation and inappropriate to the rights. They have therefore most humbly requested that, after notification of the agreements and the subsequent approval by the Emperor, the court grant them the right to do so. M. to graciously promote and establish a general, free, Christian concilium in the Empire of the German Nation, outside of the requested settlement. And to graciously understand all this for their unavoidable necessity, the more their churlish and princely graces would be. Their Royal and Princely Graces would also be the other Caiphal Majesties. Majesty in all submissiveness with body and goods.
1087 Imperial replica to the Protestants by Georg von Truchsess. Sept. 7, 1530.
This document is found not only at the locations indicated in No. 1085, but also in Förstemann's Urkundenbuch, Vol. II, p. 395.
The Roman Imperial Majesty should have sent the Elector of Saxony, the other princes, and the absent embassies, as well as their electoral and princely representatives, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, and the Holy Roman Empress. Gn. The Roman Emperor has graciously heard the answer from the cities and has noted it on three points.
First of all, that their electors and princes apologized for the new sect and doctrine. They apologized and pleaded with the attracted sects and new teachings that they would not like to do anything or allow others to do anything that would be contrary to God's Word and the Christian Church, and they should be heartily and faithfully sorry to separate themselves from the Christian Church.
On the other hand, that their electoral and princely graces are against the imperial government. Graces towards Imperial Majesty. Majesty of the most gracious grant and promise of a concilii to be undertaken in the most conducive manner.
And thirdly, as to the difficulty and impossibility of their Electoral and Princely Grace. Their Majesties have objected to the fact that in the meantime the old customs of the church should be restored to a concilii and all things brought back to their former state. Majesty had ordered him, Mr. Georg Truchsefsen, to report to her chur- and princely graces. Her Royal and Princely Grace.
And namely, as far as the first point is concerned, that Her Imperial Majesty has diligently considered all points and articles, and also all actions, as they were taken by the fourteen persons for the first time, and subsequently by the six in the committee; but that the matters were much differently arranged and reasoned, than Her Electoral and Princely Grace had allowed to be heard. and that their princely graces are still in many respects in doubt. They could not be sufficiently surprised that the deputies had let themselves in so far and so deeply, had also given up so much, and yet had not wanted to be considered or accepted by the other part.
As for the other point, when their Electoral and Princely Grace, together with their relatives, agreed on a concilium without distinction and therefore on imperial agreements. The other point is that their electors and princes, together with their relatives, have agreed on a concilium without distinction and therefore on the imperial agreements, and that their electors and princes, together with their relatives, cannot present or control the agreements made at the next imperial congresses at Speier. and their kinsmen could not present or control the agreements made at the next Imperial Diet at Speier, except in those in which their Electors and Princes and their co-associates had the right to vote. They do not want to seal or execute them, but protest against them and appeal to the Imperial Majesty. Majesty; which protestation and appeal Imperial Majesty considered null and void. Majesty considered null and void, and for this reason let it rest in its unworthiness, and for this reason her Electoral and Princely Grace did not bother with it. For this reason, their electors and princes should not have had recourse to them, since at that time the lesser should have pursued the greater part.
And thirdly, because their electoral and princely representatives, together with the same relatives, are not allowed to be present. and their relatives, against the
Imperial Majesty. Majesty and Papal Holiness, Princes, Princes and Estates of the Empire, and other Christian kings, authorities and potentates in such small numbers, their Imperial Majesty respected and held them responsible for the fact that the lesser number would follow the greater. Majesty that the lesser number would follow the greater. Therefore, it is once again the wish of Her Imperial Majesty. Maj.'s request that His Majesty's Electoral and Princely Grace His Majesty's electors and princes should discover their mind and give a clear understanding as to whether their electors and princes will suffer any further action. and Princely Grace intend to suffer further action or to rest on their answer; for if further action were to be permitted, Imperial Majesty would endeavor in his own person. Majesty would strive in his own person to think of ways and means that would be conducive and conducive to peace and unity in the meantime of a concilii, and so that one might sit and remain with one another in good peace. If, however, their Electoral and Princely Grace should oppose, refuse, and persist in their presumption, their Imperial Majesty would nevertheless have to consider themselves as one of the "good men" of a concilii. Maj. would then nevertheless have to show himself as a priest and patron of the church; and since it is now somewhat late, 1) Imperial Majesty wanted to give her electoral and princely authority to the church. Majesty wished to show her chur- and princely. Grace, together with their relatives, until tomorrow at one o'clock, and at the same time they would appear again and give an answer.
1088: The Protestants' answer to the Emperor through Chancellor Brück. Sept. 9, 1580.
This document is found, in addition to the locations given in No. 1085, also in Govlsstinus, tom. Ill, tol. 75 and in Gtivtravus, x>. This account is according to Brück's Geschichte, p. 139; another relation according to the Margravial Braudenburg Acts at Nuremberg, No. 39, p. 256 is found in Förstemann's Urkundenbuch, Vol. II, p. 4l0. On September 8, this letter was to be handed over to the Emperor, but on the Emperor's orders, the reply was postponed until September 9, when it was presented orally by D. Brück.
Her Majesty had recently been told, among others, how all articles and actions of both committees had been reported sufficiently; but Her Majesty did not consider the matters to have been arranged in such a way that this part could have been heard. So this part would have known for certain, would also have been in the committee, where otherwise Her Majesty would have actually been reported of all the same actions as those that took place in the committees, and should also have been further reported by bestowal of divine power.
1) By D. Heller's hand is written in the margin: "Eodem die umb 7 oder 8 Horn In der nacht."
In addition, the Holy Roman Catholic Church, by the grace of the Holy Roman Catholic Church, in a common, free concilium, decided in broad daylight that the doctrine and, in particular, the articles created in this part were irrefutably founded in God's Word, command and order, and that their sovereign and princely graces did not separate themselves from God's Word and order in any way, nor did they enter into any new laws contrary to it, even if they were instructed to do so by God's Word. They should also be heartily and faithfully sorry, if they had been or would later be instructed to do so by God's word, that they should show themselves to be separated from the holy Christian Church for a moment. For this reason, Imperial Majesty did not wish to be ungracious. Majesty did not want to feel any ungracious surprise if the princes and others who had been appointed to the committees in this part could not have proceeded from God's clear word, order and command to some of the proposals mentioned above. And when the Imperial Majesty Majesty gave her Electoral and Princely Grace the right to the other point. and princely representatives for the other point, and among other things, this opinion that Her Imperial Majesty was not a little surprised. Majesty was also not a little surprised that the churons and princes, together with their kinsmen, wanted to go to the next Speier parting, if they had protested against it and appealed from it, which protestation and appeal their Imperial Majesty considered a nullity. Majesty considered null and void, and for this reason let it rest in its worthlessness, their Lord and Princely Grace and the latter's friends would like to have a look at it. and their fellow relatives should not have to resort to the same, as they should have pursued it at that time, as the lesser part to the greater part. Hereupon the princes and rulers, together with their co-relatives, have humbly notified Imperial Maj. Maj. that they will protest against the aforementioned next Speierian decree, and further appeal to their Imperial Maj. Maj. and a common, free, Christian concilium, for the unavoidable and urgent reasons for which the aforementioned protestation and appeal were made; and, as the Electors and Princes of this part may not otherwise remember, with this difference, as far and as long as the reported Speierian act, together with the parting, were contrary to the doctrine and customs used and observed by them by divine command, further or otherwise. In addition, it would be a great honor to know that the electors and princes nevertheless did not deviate so far and completely from all the actions that took place at Speier: the electors and princes of this part would have been the greater part of their imperial majesty as their allies. Majesty, as their most gracious lord and emperor, to submissiveness with the rendering of urgent assistance, to resistance of the hereditary enemy, Christianity.
The court of justice of this part of the country has shown no less than other princes, princes, and estates that it is subservient to them. Thus the Electors and Princes of this part know no other than that of their Imperial Majesty. Majesty's most gracious granting of the Concilii, which they had yesterday 1) obtained, would have been granted by Her Imperial Majesty. Majesty. Instruction at the beginning of the aforementioned Diet at Speier, by Her Imperial Majesty. Majesty. Royal Dignities of Hungary and Bohemia etc., together with the orators ordered by their Imperial Majesty. Majesty's appointed orators and commissars, and before some action had been taken, which they had appealed for; and such had been submitted to their Imperial Majesty's most gracious permission. Majesty's most gracious permission has been extended primarily to the parting of the ways of the preceding ones proclaimed and held by Her Imperial Majesty. Majesty's Imperial Diet, in which it was unanimously acted and resolved to establish a general, free, Christian concilium in the German nation. Nevertheless, the Christian princes and rulers of this part are not bound by the foregoing agreements, together with the notification of their Imperial Majesty. Majesty's most gracious permission (where they nevertheless should not have to take comfort in the next Speier farewell), namely the farewells at Nuremberg in the fourth and twentieth, then at Augsburg in the 25th, and at Speier in the 26th year. For this reason, the princes and lords, together with their kinsmen, hoped and did not doubt that their imperial majesty would have the opportunity to report the events. Majesty would graciously consider the occasion of their necessary protest and appeal as a right-loving Emperor; especially that such appeal to Her Imperial Majesty and to a common Christian authority would not be possible. Majesty and a common Christian council: for this reason Her Imperial Majesty would allow such an appeal to be made. Majesty would therefore graciously respect such an appeal, until due justification and vindication in the reported council, which the Elector and Prince, together with their kinsmen, have graciously offered to do there in case of necessity. Thus also the Elector, Princes and cities, without necessity, respect Imperial Majesty. Majesty with a dispute as to whether they, as the lesser part, would have been obliged to follow the greater part in these matters at the next Imperial Diet at Speier, since this is one of the most important complaints and causes, for which they should appeal to Imperial Majesty and a concilium. Majesty and a concilium, of which they offered to do due justification in the said concilio.
1) on September 7. However, because the communication of this answer by the Emperor was postponed to September 9, it no longer fits.
Therefore, it is in the most humble hope, and especially since the above-mentioned imperial agreements are unconditional and outside the scope of what their Imperial Majesties had announced to them yesterday, that such a general, free, Christian concilium will be approved by their Majesties. Majesty had them announced yesterday, conclude on a common, free, Christian concilium, that Her Majesty would graciously promote and establish such a decided and approved general, free, Christian concilium outside of such measure to the same agreements, therefore they also ask Her Majesty, as their most gracious Lord, in all subservience. But when Her Imperial Majesty When Her Imperial Majesty finally requested the Elector, the Princes and their kinsmen to discover their minds and to make it clear whether they, the cities, intended to take further action in the Articles or to rely on the previous decision, Her Majesty wished to make an effort in her own person and to think of ways and means that would be conducive to peace and unity in the middle of a concilii etc. Thus the Princes, Princes and their kinsmen thanked Her Majesty, Her most gracious Emperor, most humbly, with further notice: Her Imperial Majesty has undoubtedly heard from the report of the action of both committees that those Princes and others who have been appointed to the said committees have allowed themselves to be heard in the same committees to the utmost, and as much as they might consider that could be proposed by them for consideration; so they have also heard from Her K. Majesty's Majesty. Majesty. They would also have understood from Her Majesty's remonstrance that Her Majesty was surprised by the matter. They would also have understood from their Majesty's reproach that their Majesty was surprised that the others of the committee had gone so far and so deep against this part. Therefore, the Elector, Princes and related cities may well take care that nothing else happens with the further action to be taken on this matter, except that their Imperial Majesty endeavors, and others, to take care of the matter. Maj. would be troubled, and other imperial affairs would be delayed in vain. But to act on a peaceful arrangement in the middle of the Concilii, so that external peace may be preserved, this is what the Lords and Princes with their kinsmen have hitherto humbly offered to do, as they have then once again completely humbled themselves against their Imperial Majesty. Majesty, to take action on this matter with the Princes, Princes and Estates of the other part, to arrange and settle it together; and that they also wish to keep it in the meantime, as they had hoped and dared to do in the much-touched Concilio, in the most subservient hope and consent of God and of their Imperial Majesty.
The German people, who are in the midst of the German Empire, have claimed that their Majesty would graciously show his support for a general, free, Christian council in the German nation by means of the above-mentioned treaties. Thus, they would also command their submission to Her Majesty, as their most gracious Emperor and Lord, with the offering of their owing and willing obedience, and their most submissive services, with the extension of body and goods etc.
B. Of Melanchthon's correspondence with a certain friend of the Chancellor of the Bishop of Liège.
1089. Two letters from a certain friend of the Liège Chancellor to Melanchthon.
Sept. 4 and 5, 1530.
According to Förstemann's assumption (Urkundenbuch, Vol. II, p. 380) Otto Beckmann, formerly professor in Wittenberg, and envoy of the bishop of Osnabrück at the Imperial Diet in Augsburg in 1530.
Translated into German.
I. My dear Mr. Philip! I have spoken carefully several times, both jokingly and seriously, with the Chancellor of Liège on our behalf, who said that he had passed on to his master your concern about the articles that should be left until a future concilium, and that he was very anxious to keep the peace. But he does not see how these articles can be accepted without offense by learned, honest, unsuspicious men, or, as you write, dissimulated, especially from the marriage of priests, from the Mass customary in our country. If these were to be abandoned, as you wish, the perpetual sacrifice and also the whole priesthood would be abolished, using your own words. He therefore demands of you that you make a true and pure confession in certain articles of yours and yours, and that you say briefly and sincerely what you believe. He worries, as I suspect, that there is something evil behind it and that you pretend something different with your mouth than you believe in your heart. There is also no lack of those who do not believe the sincere.
The church was not to be accused of a reckless disposition by the emperor, much less to do anything that would not contribute to the general peace and the church. Maj., much less do anything that would not contribute to the general peace and unity of the church.
I understand that he loves both princes dearly, and therefore does not want them and their principalities to come into danger, but rather that they should compare themselves with the emperor at this imperial diet, if only yours would also consider a means so that this may be done without annoyance to the world and without contempt for the emperor, of whom you yourselves are convinced how highly he holds religion and church customs. This much is certain, according to my insight, he will not be able to be dissuaded from the old use of the mass in any way or manner, nor will he change his mind by persuasion, least of all abolish the private mass altogether, not even among your people.
3 Therefore, my dear Philip, since you are considered the most distinguished of your part here, the bishop of Liège demands of you that you only indicate with a few words what you have recently widely done, how your public masses should and could be accepted with the approval of the imperial majesty and the papal legate (with whom you have also spoken about your matter these days). Majesty and the papal legate (with whom the bishop of Liège has also spoken on your behalf these days) should and could be accepted, while the private masses remain abolished, but in such a way that the mob does not take advantage of the clergy who want to say mass. Consider, my dear Philip, that the general welfare, unity in the church, and calming of the minds is not only useful to you and yours, but also to the princes. I do not know whether I may say that the emperor already has the sword in his hand, because every day he is more and more embittered by these and those, who otherwise cannot easily be harnessed; but then, once he is enraged, it is difficult to appease him.
4. I have also tried everything with the highest and most distinguished to make peace and to preserve your honor. In some things you might see through your fingers if one circumstance or another were not in the way. Some say that some of you promise great things, but we believe that, when it comes to war, they will not dare to do a thing, but will soon put forward this or that, abandon you in the midst of danger, and even become your enemies, whereas before they had made a point of fighting under your banner. And despite the given assurance, they will plunder everything here and there and lead to an all the greater
and inhuman defeat of yours, since the oath sworn to the emperor must serve as an excuse for them and their procedure is considered by many to be right and praiseworthy out of a semblance of the greatest need. However, if you were left like this, you would have a lot to do, and many innocent people would be killed, as we have experienced more than once in our time. But I hope that your cause can be settled without bloodshed if you act wisely. For I think that your public mass, at least the Latin mass, could be tolerated until a concilium, if only in the meantime the private masses were also read, and the clergy, especially those who attend the service, were restored to their priesthood.
5 Beware, my dear Philip, lest there be cause to say: This has happened through Philip's bragging. Be well, and greet your friends, especially Spalatin, who has sent me greetings in writing these days, in my name again in a friendly manner. September 4.
To his dearest friend Philippus Melanchthon . to his own hands.
My dearest Philip! Yesterday, as I promised, I was waiting for you in St. George's Church together with the Chancellor of Liège. George's Church, together with the Chancellor of Liège, a man who, if I am not mistaken, is as learned as he is pious and honest, awaited you with great eagerness, to whom I also recommended you in the best possible way as I was leaving, and explained to him how you were the one through whom peace could be established in the seemingly great danger, and the unity or at least the tranquility of the Church could be restored, if some articles were accepted or left undecided until a future Concilium. Today this man came to me and said that he had related our conversation to his Cardinal, and that he had answered very graciously and indicated his desire for peace, if only the demands were not made too great. Be assured, my dear Philip, that I have tried the utmost out of an honest and righteous heart, so that only poor Germany, under the pretense of saving the evangelical truth, may not be afflicted with new disturbances and experience a far greater defeat than formerly in the miserable peasant uprising. And even if I were the very worst man, you would still not have to rely on me for any fraud or falsehood, if only because we in Wittenberg have such a
I do not hope that you have ever been able to accuse me of any falsehood. I only display my joy all too openly and gossip about some things in jest at societies, not both out of malicious intent, but rather out of carelessness, of which it would perhaps be much more advisable to remain silent. No one has yet caught me in a lie or deception. I am not so far from the Wittenbergers, from whom I have enjoyed many a benefit, that I should not wish their cause to proceed happily, since I have always liked to see that everything was done by them in a modest manner, not under the leadership of godless people in an inflammatory way, and have not missed the simple evangelical sense in them, which does not deal with putting the world into turmoil. Therefore, no one can and should suspect anything evil from me. If I am not able to do many things with good progress, I would rather be regarded as a spectator in the meantime. I am not such a man by whom Philip should or could be deceived; nor will your sincerity toward me permit me, as much as is in me, to bring you to ruin or danger. The outcome will make it clear that I had no evil in mind, as some might suppose. The chancellor, where he can be trusted otherwise, also seeks nothing other than the common peace of the church, should it also, that I use his own words, be preserved by unjust means. He adds that his Cardinal desires nothing else than to see the minds of the great united, especially in matters of faith, and peace established in the Church, indeed in the whole world, without bloodshed. I asked him that, if the Cardinal, as a gentleman who is said to be unkind, would not be well disposed toward the sings to the Emperor, he would, according to his wisdom, for the sake of general tranquility, appease him, perceive the present course of events, and think that things that have happened cannot be changed. And because I see that you alone are so concerned about peace, draw up, if you like, some articles in which, in your opinion, something can be given way, and send them to me so that I can send them to the chancellor and ask him to take care of everything diligently and to inform me immediately what the Cardinal's attitude is at Liège. Farewell. September 5.
1) This confirms Förstemann's assumption that Otto Beckmann was the writer of these letters.
1090th Article, which Melanchthon sent to the above friend of the Chancellor of the Bishop of Liège on Sept. 5, 1530.
From Spalatin's transcript in the Weimar Community Archives RoZ- R, toi. 37,I7o. 2, p. 147. With several errors in Ooolostinus, torn. Ill, toi. 67. Latin also in Förstemann, Urkundenbuch, vol. II, p. 381 and in Oorp. Rot. II, 345. German in Spalatin's Annals, p. 224. The time determination is according to Förstemann. We have corrected the text according to the Latin.
All that one admitted in these articles appears clear from the writings so one handed over.
Of both shape.
We have excused those who take the One Form alone. Because they do not have the administration of the sacraments, they must take the sacrament as it is given to them.
Therefore they take the one form alone without sin, and this excuse we are free to teach and preach. For until now we have also excused the others in this way, so that they might have comfort for their consciences. But if we were to teach in general that one form should be required, it might be thought that we would consider the denial of the other form to be right. This we cannot do. We have also explained sufficiently that we do not want to give the one form to everyone without distinction, but only to those in whom we have noted that their consciences would be troubled to take both forms.
From Marriage.
That is in the day, that the prohibition of marriage has grown up completely from human rights, as also the attracted rights testify. It is also the case today that the prohibition of marriage has not always been the same.
For there is a canon that says the deacons remain in their church service if they have taken wives, and testifies that they would not be able to keep chastity. But the priests resigned their office; those who had taken wives were not banished for it.
In two concilia decrees and agreements were made that priests should not be forbidden to take their wives before their priestly office.
But this notwithstanding, after that Pope Siricius forbade the priests the wives, notwithstanding both previous conciliar separations and deportations.
crete. So many strange changes have taken place in this matter in Christendom. And such decrees have often been changed, not only in other nations, but also in German lands, as the histories testify. Therefore, if at this time, in view of the present occasion, such a prohibition of priestly marriage were to be alleviated, because it grows entirely out of human rights, the innovation would have a safer and better excuse, since the old decrees in this matter, which were in accordance with divine rights, have been abrogated.
For in this case, our people have not acted contrary to divine right.
Thus, the necessity had to be taken into account. For many churches would have no pastors if married priests were to be deprived of their priestly office.
One would also have to think that the Christian religion would perish at the same ends if the pastors were deposed. Now it would be quick and unkind that one would rather let the whole religion, God's word and faith perish, before one wanted to alleviate a few statutes, or at least see through the fingers with it, when the same statutes, which are also otherwise burdensome, have been kept by the fewest priests in Christendom.
And it is probably a miracle that one keeps this statute so swiftly and bitterly, so that other innumerable statutes, for the sake of even minor causes, are alleviated and abated.
But this matter needs no disputation. For the matter speaks for itself, how hard this statute is, and how few there are of those who keep it right. Therefore, it would have been right for this statute to give way to the divine law, which allows priests as well as other people to marry.
From the fair.
The fair half one has already given answer.
For example, ours keep the substantials and the most important parts of the Mass, as far as the Consecration is concerned.
But as far as the other words are concerned, the repugnants and opponents themselves indicate that they are in some mischief. For they put an interpretation on it, which would not be necessary at all, if the words of the canon of the silent mass were clear and loud enough.
But because ours teach that the application of the masses, and that the masses are to be used for piety and good, comfort and salvation also to the
and not only to the living, but also to the dead, is contrary to the righteousness of the faith, as we have shown in our confession;
Therefore, the words of the Canon are not read, from which the application of the masses is taken.
Wherever we accept the words of the application again, it would be considered that we condemn our confession and doctrine ourselves.
Now we can by no means consent to this, contrary to our confession and the same reason.
Moreover, it is also public and in the day that one canon is not held everywhere in the church, but in one this one, in another another one. Therefore, the disparity of the canon does not harm the faith at all.
Finally, because we do not teach against the faith, and we have offered such means as we believe are just, we have provided that ours should not be further burdened against their consciences.
But since it is not possible to make unity and peace by the means to which we have offered ourselves, we ask that these matters be postponed until a future concilium, of which this German nation has been put off so often and so much, and that we now discuss how a peaceful arrangement can be decided and established until a future concilium.
1091. thirteen other articles, about which one cannot compare with the Gegengentheil.
torn. Ill, col. 68. Compare no. 1055. Also in Oorp. Lkk, vol. II, 377.
Translated into German by Johann Frick.
The first, of justification, that we are justified before God by faith in Christ, not for the sake of our previous or subsequent works or merits, but by grace.
The other, that though good works are necessary, they do not merit grace and righteousness, but faith takes hold of grace.
The third, that in confession the recounting of all sins is not necessary.
The fourth, that though repentance is a necessary thing, yet for its sake sins are not remitted, but by faith are forgiven.
By this we believe the reckoning of sins or the gospel. Therefore, repentance must be accompanied by faith, which gives comfort in repentance and makes us certain that our sins are forgiven.
The fifth, that the canonical penitential exercises are not necessary for the remission of the punishment.
1) The sixth, that for the true unity of the church not the equality of the human statutes, but rather the agreement in the evangelical doctrine and in the use of the sacraments is necessary.
The seventh, that self-chosen worship, ordered without divine express command to merit grace, conflicts with the gospel and obscures the glory of Christ's merit.
The eighth, that the monastic vows and the services of the monks, introduced to the end that they should be a useful service to earn grace, are contrary to the Gospel.
The ninth, that although the church statutes, which can be kept without sin and are made for the sake of good order, are to be kept in the church out of love to prevent trouble, it would not be so to assume that they are a service necessary to salvation. And the bishops do not have the right to burden the consciences with such service. Therefore, whoever refrains from such traditions without causing offense does not sin.
The tenth, that because the invocation of the saints has no testimony in Scripture, it is an unwholesome, dangerous, and very diminishing thing to the glory of Christ, whom Scripture presents to us as the only Mediator and Reconciler.
The eleventh, that those who do not want to admit both forms act against the institution of the sacrament, without Scripture.
The twelfth, that the forbidden marriage of the clergy is contrary to the divine command, according to which, for the sake of fornication, every man shall have his own wife.
The thirteenth, that the Mass is not a work which, when applied to others, earns them grace ex opere operato, but that, according to the confession of the whole Church, the Lord's Supper is that sacrament by which grace is offered to him who receives it; which grace he really obtains, not by the mere outward work, but by faith, when he believes that grace and forgiveness of sins are offered to him there.
1) The sixth article of No. 1055 is omitted here, therefore only thirteen articles are counted here.
C. Duke Henry of Brunswick's conversation with the Elector Prince of Saxony, John Frederick, and the Chancellor Drück concerning the monastery estates.
1092: Duke Henry of Brunswick's application to the Elector Prince of Saxony and Chancellor Brück concerning the monastery properties.
The following three documents are found in Müller's Historie, lib. Ill, eap. 34, p. 858 ff.
He does not find anything else than that the Lutheran part must be allowed to stay with their articles until a concilium, as he therefore did not want to advise or help otherwise; however, while Imperial Majesty is being approached daily about monasteries, the Lutherans would like to consider whether it would not be expedient to keep the monasteries in the hands of the Emperor until a concilium. Majesty about the monasteries, the Lutherans would like to consider whether it would not be expedient to place the monasteries in the hands of Imperial Majesty until a concilium. Majesty until a concilium.
1093. hereditary petition of the Electorate of Saxony against Duke Henry of Brunswick for the
led monasteries. Sept. 11, 1530.
This offer of inheritance is printed from Brück's apology in Förstemann's "Archiv", p. 150. A copy is found in the Markgräfiich Brandenburgischen Acten zu Nürnberg, Bl. 189. The time determination is according to Förstemann, Urkundenbuch, Vol. II, p. 419.
Although for the sake of the monastery properties the committee of fourteen persons, His Electoral Grace, also the others, have been notified and offered their part. The Elector of Saxony has had the committee set up to deal with the supplications, in writing; moreover, for the sake of the monasteries, this part alone is not held to that standard, but also by those who do not presume to follow this doctrine: nevertheless, so that God's word might not be denigrated, as if one sought on this part more one's own benefit than God's honor, His Electoral Grace would like to see such things prevented. Nevertheless, so that God's word should not be insulted, it was sought on this part, more for one's own benefit than for God's honor, that His Electoral Grace, for the prevention of such a condition, suffer a harmless sequestration, so that these monasteries would be administered by secular honorable people of nobility and other of the princes' dominions, among which the monasteries are located, and who would be patrons and advocates of such monasteries, so that these monasteries would not be alienated in goods, interest, pensions, fees, and also in competent woods; to whom, for their effort, a due remuneration would be paid.
together with the costs, also decreed to Imperial Majesty for the sake of the sale. Majesty for two years, in the hope that the General Council will be preceded in the meantime. They should also (in order to find out how such estates would be managed) give account and information to some of the patrons' deputies and those who understand their administration, but the advocate's right of attorney and other rights, which he has brought to such monasteries with services, consequences, prohibitions and the like, are reserved in all respects. And that such sequestration, together with the administrator's duty, on account of His Imperial Majesty, shall begin. Majesty, for the duration of the two years in question, where between them the general, free, Christian council has not preceded, without any further relaxation, shall be dead, unbundled, and cease, after the end of the two years, to turn the same into other Christian mild ways, so also Imperial Majesty, together with others, who have been in power for the last two years, would be able to do so. Majesty would know how to procure the same with others who, as indicated above, presumed to be outside this part of the monasteries, so that equality would be maintained.
1094. Duke Henry of Brunswick's counter-announcement, which was made after the Prince Chur of Saxony
Departure 1) happened to the Chancellor Brück.
See No. 1092.
He did not want to hide his confidential opinion, which he also wanted to report to his lord, the Elector of Saxony, but that he remained unreported: "After he had a talk with his electoral son, Duke Johann Friederichen, he was informed that he would not be able to report to his lord, the Elector of Saxony. After he had spoken with his son, Duke Johann Friederich, he noted Imperial Majesty's opinion on it. Majesty's opinion thereon: if innovations were to be stopped on this part, and everything were to be restored to the state in which things had been before this discord, then Imperial Majesty wanted to make a concilium. Majesty would make a concilium and not impose any punishment against this part of the estates, since they would also be found to have acted unjustly. If, however, they did not want to make such restitution, Her Majesty wanted to apply the same, and nevertheless also make a concilium, but if it was then found in a concilio that this part had acted unjustly, Her Majesty then wanted to apply serious punishment. The aforementioned council should indicate this to the Elector of Saxony in a confidential opinion, so that he would consider what His Electoral Grace wanted to be done. His Grace wanted to be done.
1) The Prince Chur had left Augsburg on September 12. (Förstemanns Urkundenbuch, Vol. II, p. 450.)
D. From the Chancellor of Baden, Hieronymus Uhus, conversation with D. Drück and Philipp Melanchthon. Sept. 10, 1330
1095. lecture by the chancellor of Baden, against D. Brück and Melanchthon.
In Müller's History, Ii1>. Ill, eup. 35, p. 866 are the four following documents from the unnamed uutor. upol. mtu.
Georg Truchsess, as a man of understanding, who would like peace and to see things well with all parties, and who might also sometimes tell the king, as well as some princes, more than others, had sent for him the previous Friday 2) at nine o'clock in the evening, and reported to him that things were not well with regard to the faith; for Imperial Majesty had offered to take further action in his own person against the Elector of Saxony and other of his electoral relatives. The Imperial Majesty had offered against the Elector of Saxony and other of his electoral relatives to take further action in his own person on the actions taken in the committees, and to leave nothing to be desired in all gracious diligence, so that these matters might be brought to Christian unity and peace; but the Elector of Saxony and his electoral relatives had not done so. His Grace's kinsmen would have refused Imperial Majesty such offered actions. Majesty had refused such offered actions, which would have greatly burdened Her Majesty, and it might happen that people would come to them who might have little opinion of peace for the sake of these matters, and that strife and all kinds of trouble might ensue for the Empire of the German Nation. For although His Imperial Majesty is a peaceful man Majesty would be a peaceful, benevolent emperor, but nevertheless, since it would appear to her Majesty as if something were happening to her Majesty's disdain, as benevolent as her Majesty would otherwise be, she would also move violently in such a case. Now, Mr. Georg Truchsess, as a good and born German, would not like it, if it were possible, to bring the matter to other ways later: for the two, as D. Brück and N. Philipp Melanchthon, could consider for themselves how it would be with Imperial Majesty, who would have given the Germans something to despise. Majesty, who would have little in their council of the Germans, so understanding, the great bunch would be Spaniards and people of foreign nations, who would care little about how the Germans were doing. Because the Germans also do not want to give the pope, France, and other foreign nations their
2) This "Friday" seems to us to have been Sept. 9, on which Brück had given the Protestants answer, No. 1088, to the Emperor's bidding.
they might not see anything dearer, and they might also advise faithfully, so that the Germans themselves would grow into each other and corrupt themselves. For this reason, Mr. Georg would have sent for him, the chancellor of Baden, as if he were known to him more than others, whom he also knew, and knew that he meant things no less well, and would have asked him to advise how things could be brought about in other ways and to peace; for today he had talked so much with the king that he would have put up with him, as he would have sometimes put up with his foolishness in front of another. And whether the chancellor of Baden knew someone from this part of the population who would be more inclined to peace and unity than to discord, with whom one would like to come to further negotiations or discussions. From this, the same chancellor would have answered Mr. Georgen that he truly knew no one from this part of the people, and who would perhaps like to see these things to the best, because they, the aforementioned, Doctor Brücken and N. Philippen, had asked him for this, because he had always been a good Saxon, and had always had a gracious master in Duke Frederick, Elector, just as he had no less gracious will towards the present Elector, that he wanted to talk and hear about this with the aforementioned two, as they thought that the matters could be settled in a convenient way, but that he would like to remain unannounced by the two; because what he would do, he would do for himself, and out of faithful good opinion. For this reason, the said chancellor of Baden had both D. Brücken and M. Philipp Melanchthon ask him to inform them of this; now that the latter thought that the Elector of Saxony would be relieved if Mr. Georg were to support a mediation that would serve peace and unity, he would gladly make every possible effort, and also immediately began to specify means, and especially for the sake of both canons.
1096 Response of D. Brück and Philipp Melanchthon.
See No. 1095.
Although they did not know what he would have wanted to talk to them about, they nevertheless wanted to report to the Elector of Saxony, their most gracious lord; they did not doubt that his
churfürstl. Grace would graciously note those of Mr. George and also the Chancellor. But after they had noted from the Chancellor's account, among other things, as if Imperial Majesty should have taken it for granted that the Elector of Saxony and the Elector's Grace would be graciously pleased. After they had noted from the Chancellor's account, among other things, as if Imperial Majesty should have decided that the Elector of Saxony and the others should have refused Her Majesty's further action, which they had offered to do in their own person, then D. Brück would have been present, and by order of the Elector and the other princes, as well as the envoys of the cities, would have given Imperial Majesty the answer. Majesty, but it would not have been on it, as it would have been necessary to indicate that the Imperial Majesty had so repudiated the action, as if this part would not suffer it at all, but it would have been followed by her Majesty's most gracious thanksgiving, and it would have been appended to it, Her Majesty would undoubtedly have heard from the actions that took place in the Committee of Fourteen that the Princes and others who were appointed from this part would have allowed themselves to be heard several times, as they would have allowed themselves to be heard to the utmost, as far as they would have paid attention to them, so that it could have been done with God and conscience; But then Her Imperial Majesty would have allowed herself to be heard. Her Majesty would have been astonished that the means proposed by princes, princes and estates had not been accepted, and that therefore Her Royal and Princely Grace could well respect the envoys of the cities, if, however, Her Majesty were to bother with further action in such a way that, for the sake of Her Majesty, it would be a futile effort, and an unprofitable delay for other legal authorities who would be drawn upon it, Her Electoral and Princely Graces, as well as the other Her Majesties, could not be expected to respect the envoys of the cities. Their Electoral and Princely Graces, as well as the others on their part, would not like to give or be the cause for this. For this reason, the Elector of Saxony and his Electoral Grace do not wish to give cause for this. Therefore, the Elector of Saxony and his electoral relatives should not be charged, as perhaps the unfavorable would like to interpret it, as if this part of the Imperial Majesty's negotiation were to be dismissed. It would also undoubtedly, since it is meant for the sake of Her Majesty, for the reasons indicated, to be entirely subservient, that Imperial Majesty should have no complaints against this matter. Majesty would have no objections against this part. But as to whether it would be convenient for the Elector of Saxony to have further mediation, which would serve peace and unity between them and the Concilio, which the Emperor would be inclined to promote in all respects, acted without danger: the Chancellor would now have heard in what manner Imperial Majesty had been informed by the Elector, Princes and
The envoys of the cities have therefore themselves given a submissive answer, because their sovereign and princely graces, as well as the envoys, considered it to be the utmost request of their sovereign and princely graces. The envoys, too, considered it to be that the utmost request had been made by their electoral and princely graces. They also feared that it would be a mistake to do so. They also feared that, if a peaceful parting or a rite were to take place without the confiscation of the articles of faith, further negotiation would be in vain. Or, if one ever wanted to proceed in such a way, that convenient and reasonable means would be proposed and given to this party in consideration (which the two alone indicated for themselves), so that the councils and also the envoys of the cities, which lords would not be at the place, The other princes and sovereigns who were present would then discuss the matter in a proper manner, and the other estates and cities that did not directly belong to the empire, but had nevertheless accepted the gospel, would compare themselves with their sovereign and princely graces. and princely graces. The aforementioned two therefore consider it useful and good, since the Gospel has been accepted in several Saxon and maritime cities, and therefore most things have been laid down from the beginning, so that things may be settled by the grace of the Almighty, so that nothing untoward is done, if the cities are reported to have taken such leave by the Electors and Princes of this part, and that now on this day, approximately after Christmas, a day and time be appointed, then and on such a day Imperial Majesty, ecclesiastical and secular, may appoint the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, and the Holy Roman Emperor. Majesty's ecclesiastical and secular princes, or other representatives, and the Elector and princes, or some of them, would also come there, and would similarly decree the pending cities, so that this part, after the consideration that had been given, and the proposals that had been made, would finally be able to hear what they had in mind, which they could or could not do with God and conscience. At the same time, the Imperial Majesty could also decide on the matter. Majesty, so that it might not be taken for a delay or prevention of Imperial Majesty. Majesty. Majesty's decision, which Her Majesty might intend to make with other estates at this Imperial Diet in Augsburg, conclude what Imperial Majesty has decided. Majesty. In the event that Her Majesty would not be satisfied with the answer that this part would give on such a day, let Her Majesty's resolution and farewell be publicized according to Her Majesty's concerns and pleasure. Her Majesty's concerns and favors. It would also be known by and by who among the estates would be those who would gladly take these matters to court.
Some people, especially the Elector's cousin, Duke George of Saxony, have taken it into their heads as if they had sworn that they had to and wanted to govern the Elector's lands; but the Almighty, God willing, would not grant them this; the Imperial Majesty, as a most benevolent and wise Emperor, would also not follow their will. Majesty, as the most benevolent and wise emperor, would not follow their will. As for the monasteries that have been disposed of, nothing has been done so far with the Elector of Saxony, nor with the other princes or cities, nor has any notice been given as to what special complaint the Imperial Majesty would have on account of this, that her electors and princes and the cities would have had to report it. and the cities could have reported it and again indicated their need. For the previous evening, a prince 1) had talked about it with Duke John Frederick of Saxony, the Elector's son, and had also raised the issue of the disposed monasteries and their restitution somewhat. The Duke Johann Friedrich also gave the same answer, with the request that his Princely Grace be informed. Gn. Father would be free to offer and do such monasteries, so that it should not be considered as if some own benefit would be sought in it, if one would also act on the article that only things of faith would not be confiscated, no burden would bear on him in this part, the Two Eighths, as would often have been indicated.
1097: Replica of the Chancellor of Baden.
See No. 1095.
Since 2) the Elector of Saxony and his electorate, the Gn. kinsmen, would be inclined to act from peace and peaceful parting, he did not want to save us: After before Imperial Majesty of the previous day 3) such peaceful decency as now against him would be indicated by the said two. Majesty the previous day 3) such peaceful decency as might now have been indicated against him by the said two, it was said that Imperial Majesty would also do the same to the unjust. Majesty would also have taken the same to displeasure; for he wanted to speak it there, Imperial Majesty would perhaps consider it that Her Imperial Majesty wanted to stand for peace. Majesty to act and not to act in peaceful decency,
1) Duke Henry of Brunswick. Sieve No. 1092.
2) "Da" put by us instead of: "Daß" m the old edition.
3) "The previous day" will have been Sept. 9. Accordingly, the documents No. 1095 to 1098 would have to be set to Sept. 10.
Her Majesty, as a wealthy emperor, wanted to know how to handle this himself. For this reason, he asked the two aforementioned once again to inquire, as they had heard from him, of the Elector of Saxony, as the most proceeding, whether his Electoral Grace, together with the others, would allow Mr. Georgen [Truchsess] to work with the same two as a doctor. Gn. together with the others would allow Herr Georgen [Truchsess] to talk to the same two, as Doctor Brücken and Magister Philippsen, about further means, if God would grant his grace. And although he would have been concerned that the objection, as we stated, would, even if it were to be acted upon, be difficult to raise with Imperial Majesty, after it was said that Imperial Majesty would be completely satisfied with the matter. Majesty would be quite inflammirt in the matter, so that her Majesty wanted to receive science conducive to the end. Nevertheless, he did not want to refrain from talking to Mr. Georgen about it, whether he knew something to be done by the Royal Majesty in Hungary and Bohemia, so that he, the Chancellor, would like to say that as much as he had been present at these actions, or had heard talk about them, he could not feel otherwise, because the fact that the King would like to see things well, would also often bring our brother, the Emperor, back to other ways, if the others would have moved Her Majesty a little at times. And if the Elector of Saxony would like that, then the two of them should come together with Mr. George himself and the sooner the better, because the delay would be detrimental, otherwise one would sit down over the parting.
1098. D. Brück's and Melanchthon's distant conception.
See No. 1095.
As far as the peaceful parting is concerned, and the Elector of Saxony, together with his Electorate, is concerned. Gn. The matter which the Elector of Saxony, together with his electoral relatives, would have reported to the Imperial Majesty, would have been done entirely in the submissive opinion of his elector and the others. and the others, and not in such a way as if they wanted to offer peace to Imperial Majesty. Majesty wanted to offer peace, but so that princes, princes and estates on all sides might sit and dwell together in peace until a general, free concilio. However, they wanted to do all this without orders, even without the foreknowledge of their most gracious lord, the Elector, but for themselves, and without danger, even without obligation, to have talked with the Chancellor. And although he himself would have to consider what the Elector of Saxony might agree to for the sake of such a conversation alone, since the matter would also affect the other princes and estates:
Nevertheless, they wanted to report it to his Electorate. and if it pleased his prince's grace that they should dispose of Mr. Georgen. If it pleased his prince's grace that they should dispose of Mr. George, then they would show themselves to be unrepentant on their part.
E. Of the new means of contract put forward by Baron von Truchsess and Vehus.
1099. of the Lord George of Truchsess and the Chancellor of Baden, D. Hieronymus Vehus, proposed new means of settlement.
Sept. 10, 1530.
and in Ooelestinus, torn. Ill, lol. 78. German in Müller's Historie, lib. Ill, oup. 30, p. 875; in Förstemann, Urkundenbuch, vol. II, p. 416 in another redaction according to the Margravial Brandenburg Acts at Nuremberg, no. 40, p. 263. The meeting took place on September 10 in the Moritz Church at Augsburg. In his history p. 161, Brück speaks of a double copy of these articles, one of which was handed over to Chancellor Brück on Sept. II, the other to Margrave George of Brandenburg on Sept. 13.
These essays could be completed by 14 learned men, who therefore have to be put together.
First, the compared articles could be brought into a special formal essay.
On the other hand, the remaining articles, for which there was either no agreement at all or only some agreement, were also to be described and included in the agreement, but the decisión was to be left to the future concilio.
Thirdly, that the monasteries still in existence be allowed to keep the ceremonies and rules that have been in use until now, and that nothing of the ecclesiastical goods be sold or used for other worldly benefits until the concilium. As far as the empty monasteries and their revenues are concerned, however, they could be administered with all fidelity and diligence by certain Sequesters ordered by Imperial Majesty until the Concilium, but with reservation of the juris patronatus to which the Electors and other Collators are entitled. In addition, those persons who leave their order and profession are to be placed in their previous status, and they are to be provided with emergency maintenance until a concilium. Since an abbot or prelate who has been expelled from the monastery with his brothers and has been driven into misery also demands restitution to the monastery, this is to be effected.
The monastery income, however, was not to be granted to them, but to others who had been appointed for this purpose, who were to manage the administration in such a way that the monks and nuns could obtain necessary sustenance from it.
Fourthly, as far as the masses are concerned, they could be held in the future with the clothing, singing and other ceremonies that have been customary up to now, especially with the reading of the two canons, but that about which a dispute might arise could be reserved for the decision of a concilii.
Fifth, concerning the communion under both forms and the marriage of the priests, the Electors and other faith-related estates should show themselves in such a way, so that they may keep a good conscience and give an account to Imperial Majesty as well as to the Concilio, but especially to God. Majesty, as well as to the Concilio, but especially to God. If, however, it should be found at a future Council that some have not remained within such bounds, and thus have done or permitted something contrary to conscience, they would also, as is incumbent upon obedient princes, not refrain from seeking Imperial Majesty's judgment in this matter. Majesty's judgment in this matter.
Sixth, in order to preserve common peace, tranquility and unity, the Elector of Saxony and other princes and estates related to his faith should not change anything in matters of faith and religion until a general and Christian council has deliberated on it and defined something certain.
Seventh, the Elector and his religious relatives should not take anyone under their protection and umbrella as their own subjects.
Finally, several reported princes, princes and estates, like other imperial estates, should owe obedience to Imperial Majesty in these Imperial Diet matters, which are to be clearly named along with the others.
1100 Luther's comments on the means of comparison put forward by Truchsess and Vehus. Mid-September 1530.
From 6o6l68tiuu8, toin. Ill, toi. De Wette, Vol. IV, p. 166 does not raise this concern, but refers to Walch.
Germanized.
To the other means.
To consider the first two articles properly, and to say in what unfaithful way the pieces on which we agree have been recorded, would, as you can easily think, be disputed endlessly and probably not be settled in two years. Therefore, one must never get involved in such quarrels. Our confession is clear, and the emperor was surprised that the popes gave in so much. Therefore, nothing more can be hoped for.
To the third.
The Concilium must be allowed as a human means.
This is what we must do, and if we do not do it, we commit sin and injustice. It is written: "While men slept, the enemy came and sowed tares. We must therefore beware lest we sleep and let tares be sown, which are cunningly sought.
To the fifth.
That is bacon on the trap. That would mean tacitly confessing that one has acted wrongly and wantonly taking the punishment on one's neck. We do not want to reach for the cross ourselves (or make it for ourselves); but if God sends it and lays it out, we want to bear it patiently.
To the sixth.
This means to kill Christ and to deny the word, so that it does not have its continuation, since it is written: the word of God shall not be bound.
To the seventh.
Why should a poor subject, who is persecuted by his tyrannical rulers, not be received and lodged, if he goes from the same place to another, secure, and where the gospel is taught? That would be to deny the word and the works of love, since it is written, "Save the widows and settle the affairs of the fatherless" [Isa. 1:17].
1101 The Margravial Brandenburg councilors and theologians, D. Sebastian Heller, Joh. Brenz, Joh. Rurer and Martin Möglin (pastor at Kitzingen), six articles to obtain a peaceful farewell against the borrower Georg Truchsess von Waldburg. Approximately Sept. 14, 1530.
Without indication of their authors, these articles are found in Latin in (losltzstinns, tom. Ill, col. 79 and by Ol^lrnsus, p. 312. Afterwards German by Walch. From the Margravial Brandenburg Acts, p. 270, in Förstemaniis Urkundenbuch, vol. Il, p. 432, with the superscription set by us in a slightly different relation. The content is the same.
Germanized.
I. That the articles of faith according to the Apostolic and Nicene Creeds, and the others on which there is agreement, be recorded by delegates of both parts and brought into the record or settlement.
II. That the articles about which there is no agreement at all, or at least not complete agreement, shall also be drawn up and brought into the record, with the general condition (or reservation) attached: that these articles, on which there is no agreement, together with other articles and customs not specifically mentioned, which anyone does not intend to keep with a clear conscience, be referred to the decision and pronouncement of a general, free council, and that, however, each local authority should decree among its own that nothing be taught contrary to the common peace and tranquility there.
III. that the monasteries and colleges (foundations), which have not yet been changed or abolished, be left free to keep their rules and ceremonies according to their conscience, with all their property and income, until the council; but that the monasteries and income of the foundations, which have been abolished, be administered honestly until the council by sequestri (or jnterimsverweser) appointed by Imperial Majesty. The monasteries and incomes of the monasteries, which have been abolished, shall be administered honestly until the Council, to which they shall also be accountable, but without prejudice to the right of the sovereigns, the patronage, the bailiwick (or bailiwick, praefecturae), fiefs, and other customs (Herkommen), which each prince, prince or estate had before such change. Likewise, that the parishes, which are incorporated into the monasteries or foundations, and the schools do not lose anything; also such expelled persons have their maintenance until the concilio.
IV. The masses are to be held in the usual dress, chants, lections and other Christian ceremonies, and everything that essentially belongs to them. But what is in dispute
and which is said to be burdensome to the conscience, shall remain at the discretion of the Council.
V. With regard to communion under both forms and priestly marriage, the princes and those who hold it with them in this matter shall do so as they intend to answer first to God and then to the Imperial Majesty in the said Concilio. Majesty in the said Concilio. And if it is learned in the Concilio that one of the two parties has transgressed, he will submit to Imperial Majesty's judgment and order. Majesty's judgment and order.
VI In order to maintain Christian peace and unity, the Elector of Saxony and the Estates of his part shall not introduce any further innovations in the Christian religion until the Concilio.
1102 Melanchthon's letter to Luther. Sept. 8, 1530.
This letter is found in OosIksUnus, torn. Ill, kok. 75 and in Oorp. Usk. Vol. ll, 355.
Translated from Latin.
Philipp Melanchthon (deprives) M. Luthern of his greeting.
Yesterday evening the princes were in the imperial court (palace) until half past eight. They received this answer: the Emperor wants to hold a concilium, but according to the old custom of the Roman Church, and perhaps outside Germany, because of the Emperor's business; in the meantime, everything should be returned to the popes. But this has not yet been decided. If our people still have something to advance in the articles that are being disputed, the Emperor wants to sit and hear it for another eight days. Today our princes will thank the emperor for this and say that they cannot give way in anything. In Ferdinand's jousting (tournaments) (since he received the fief from the emperor in the open field, according to Austrian usage and law) six people died in one day. Two died because the rifle burst, and almost all the bystanders were hit. One of the soldiers, since the rifle was not properly aimed and it went off, was hit so that the bullet flew through his mouth and right through his brain, that he immediately fell down and was buried under the grass. Another was stabbed by a fierce Spaniard whom he did not want to avoid. The sixth was pushed down and drowned under the crowd as it crossed the bridge. The Margrave of Baden was beaten by the horse, so that he could not escape from such a show.
game was taken away. The king himself was thrown from his horse three times in the tournament, as the story goes, and the third time he is said to have been very injured on one side. Farewell. Given the 8th of September.
1103 Luther's Response to Melanchthon's Letter. Sept. 11, 1530.
This letter is found in Latin in Lndäsus, p. 202; in Oo6l68tinn8, tona. Ill, col. 80 and in De Wette, vol. IV, p. 162. In Walch twice, namely here and in the appendix, no. 16; in the latter place we have omitted it.
Newly translated from the Latin.
Grace and peace in the Lord! It seems to me an age since you wrote me in your last letter that the conversation was over, 1) so much am I weighed down by the delay of this uncertainty, in which I await the last, either favorable or unfavorable, decision of the Emperor. There has long been a certain rumor here that the Prince has left Augsburg. Some say that he has arrived at Nuremberg, others that you will suddenly be with us. In the meantime, I am prophesying various things to myself here. Finally, I am led by my thoughts to think that there are some who would like to put their strength into the means to see if I could perhaps attain peace. These thoughts are followed by my prayer and sighing of the heart; if this heart is not heard, it would be surprising if the head of the bishops is not ruled by a great doom, and not a good one at that. 2) I am beginning to yearn for your
1) Melanchthon had made this announcement in the letter of September 1, No. 1084 in this volume. After that, he wrote again on September 4 (6orp. kek., vol. II, 340), but in this letter he only reports that the decision is still with the emperor. The previous letter (if it could otherwise already be in Luther's hands) also brought nothing new.
2) This passage is very puzzling. If one accepts Aurifaber's readings, pc>88int instead of po88irn, and rniki instead of nisi, the translation of the preceding would be something like this: "who would like to put their strength into the means, whether they could perhaps attain peace. These thoughts are followed by my prayer and sighing of the heart; if this heart is not heard, it would be strange to me. The head of the bishops is governed by a great doom, and not a good one at that." The translation we have given above should be understood according to the almost parallel passage towards the end of No. 1107.
God wanted you to return, even if you were cursed by the pope and the emperor. For there is another greater than the pope and the emperor and their God, who says: "With the Lord you will find help, and your blessing upon your people. The Lord will avenge the perfidy and wickedness of the Sophists and Papists.
2) I do not answer your Martin Bucer. 3) You know that I hate their game of dice and their craftiness; they do not please me. So far they have not taught, but still they do not want to acknowledge it nor repent, rather they continue to claim that there was no disagreement among us, namely, so that we should confess that they had taught rightly, but we had falsely argued against them, or rather, we had been nonsensical. Thus the devil pursues our confession from all sides, since he cannot do anything by force and is overcome by the truth.
3 You will learn other things through the deputies of the Lübeckers, namely through your relative. I do not like that Pomeranus is absent, and yet I do not see how it could have been denied them, at least for a while. For both our church and our school are in great need of him, especially since I suspect, out of displeasure at my age and health, and more correctly out of weariness of life, that I will not have to see and bear this cursed world much longer. You will do here what the spirit will tell you to do. But, what I almost forgot, I beg you, my dear Philip, do not torture yourself with the insinuations of those who either say or write that you have given in too much to the papists). There must be weak ones also among ours, whose ways and weaknesses you must bear, if you do not want to despise Paul Rom. 15,1. They do not sufficiently understand the jurisdiction given back to the bishops and do not pay attention to the circumstances connected with it. And yet God would have the bishops accept them under these conditions; but they have not accepted their
3) The Strasbourgers tried to get closer to the Lutherans at the Imperial Diet.
4) Compare No. 1084.
Noses turned to their cause. Greetings to all of us, and be well in Christ. From the desert, September 11, 1530, Martin Luther.
1104. Spalatin's concern that the Elector of Saxony would interfere in further religious proceedings
shall not be admitted. Sept. 14, 1530.
This concern is first printed from Spalatin's own manuscript in the common archive at Weimar in Cyprian's Beilagen zur Historie der Augsb. Confession, p. 206, and subsequently also in Förstemann's Urkundenbuch, Vol. II, p. 428.
Although my poor consideration is not required, I will nevertheless gladly indicate my subservient good opinion in accordance with my duty, and it is just this: Whereas Roman Imperial Majesty Majesty will be very dreadful with the restitution of the ungodly ceremonies, war and other burdens, that nevertheless my most gracious and gracious Elector of Saxony, princes and their relatives, where they otherwise consider the things to be godly and righteous, will be due, not to get involved in any further or other actions and treaties with anyone, but to stand by their previous confession and appeal to a future free Christian concilium, and not to be urged or persuaded to do so, for many necessary reasons.
First of all, that there is nothing fruitful with the
The hope is to raise the opposite.
On the other hand, that the opposing party intends to misuse God's word and this part of it by engaging in further action solely for their own disgraceful cover, for their own benefit, and for this part for the greatest misfortune, disgrace and harm, to raise up again all their ungodly nature, life, teachings and abominations and to make people believe them to be right and godly.
Thirdly, that the other party's pretense is certainly full of deceit, fraud, and deceitfulness, and hopes to reestablish the abominable articles of the papacy, of purgatory, of indulgences, and other many other things, as if we approved them all tacitly, and to preach and practice them as right, good, and salvific. Should it now come to further action, and the parting be established, then our part would have to contest the same articles with expressed words. They would not suffer this, and would come to great expansiveness, and yet nothing good would be to be gained from them.
Fourthly, what is the point of even thinking of the five
What would have happened if all the disputed articles, which is impossible, were to be dealt with now?
Fifthly, one should give way to the opposite and allow something contrary to God's word, which would cause eternal annoyance and eternal unbelief to the preachers of this part, as if one acted differently now than one had taught and preached up to now, it would also cause great diminishment to the princes and lords that they now so easily stepped out of their articles of confession out of human fear.
Sixth, first the tyrants would embellish all their murders with us, and if they attacked anyone, they would pretend that the Lutherans themselves had approved and consented to it at this Diet.
Therefore, there is nothing better than that no further action be taken, but that we otherwise offer ourselves most humbly to Imperial Maj. Maj. and ask for a peaceful decency, with notice that one, caused by many high moving urgent Christian causes, is not to get involved in any further way. However, in order that Her Imperial Maj. Maj. and only to note that they do not seek anything unreasonable.
So they first of all offered to live peacefully with everyone, so that only such victories would be done to them again.
Secondly, to obey Imperial Maj. Maj. to obey him in all other matters.
Thirdly, to faithfully manage, until the Concilio, not to allow any continuation of erroneous doctrine and sects against the holy sacraments etc. in their lands and territories.
Fourthly, to give an account of the disposed monastery properties to Imperial Majesty. Maj. in the future concilio, which, God willing, they shall be well satisfied with.
Fifth, to keep both of them in the meantime with the "doctrine, ceremonies and everything else, as they hope to answer to God and the Emperor. Maj.
But if all this would not help, but the Imperial Majesty would threaten with restitution, war etc. Maj. would threaten 1) with restitution, war etc., it is true that it would be frightening if war, bloodshed and destruction of country and people should come about, since God is for ever before, which we are all reasonably obliged to prevent with our greatest diligence, nothing saved on earth; but it is also true that it would be a thousand times more frightening to hand over God and His holy word out of human fear. For how would one come to that, that one for the sake of the time-
1) "dräuen" is missing in Förstemann.
For 1) the almighty God still lives and reigns with an unabbreviated hand, who bears this high title, that he is called the Lord God of hosts, who is mighty of all army powers. The same mighty Lord can keep the angry nobles at home and call them to keep their swords in the scabbard even against their will, if they were still so angry, raging and furious. The mighty king Sanherib of Assyria was in ancient times as wicked and stiff in his mind as our present tyrants are, and knew no other way, for he wanted to devour both the king Ezechias of Judah together with Jerusalem and the whole kingdom of Judah. But God turned it around, as we read in Isaiah 37, that he told King Ezekiel, "Sanherib shall not reach Jerusalem nor attack it, but turn back and leave him alone. Yes, that the angel of God slew the same tyrant in one night 185,000 men. That also shortly after that Sanherib was stabbed in the temple by his own sons, Adramelech and Sarassar. The same God can also do strange things to our great nobles and cause them so much trouble that they may forget us.
1105: The consultation of all Protestant theologians on the means "proposed" by Truchsess and Behus, Sept. 17, 1530.
Latin at Oo6t68tinu8, tom. Ill, col. 80 and imperfect at 0üvtr-n6U8, p. 320. Complete in Oorp. Uek, vol. II, 373.
Translated into German by Ll. A. Tittel.
1. first, we must confess that it is dangerous to indicate by name the articles that are thought of, and at the same time (or together) to publish them.
1) In the original: "When".
draw. For the opponents would like to draw up the other articles, which are not mentioned by name in the confession and yet are disputed, at the same time and consider them known and revoked.
2 After this, there also seems to be an annoyance and offense. For the list of all the articles would lead many to think or say that we have agreed with the opponents and have fallen in with them and gone over completely into their camp, and that because we have made a standstill with them they are also called brothers, and that even if we were not yet in agreement on all the articles, we nevertheless regarded this as nothing, so that their errors would be padded and they would be strengthened.
For these reasons, many consider it better not to adopt a splch list of articles. However, we think that, in order to maintain peace and harmony, one can finally accept such a proposal, with the dimensions:
If there is to be no danger, then the articles in dispute, which are not mentioned by name in our confession, must also be expressly mentioned, such as the Pope's supremacy, purgatory, indulgences, etc., with an appended general reservation, which is in the same document, since we were asked whether we wanted to enter and defend more articles.
(5) Concerning the aggravation, it is our opinion that, since this treaty is made only between princes, and concerns only the common and secular peace and external tranquility, it is a work without aggravation, and that no just and sufficient cause can be adduced why this settlement of common strife and other grievances should not be effected.
(6) For we do not thereby include them (the adversaries) in the company and number of the brethren, but only testify thereby as to which articles we are agreed upon and as to which we are still in dispute.
7 For that one part should not publicly punish and condemn the other in sermons is not hereby decreed or forbidden; but the princes may only, for the sake of common peace, make covenants and settlements among themselves to preserve public tranquility, which one may well approve with a good conscience. It has therefore seemed advisable to us to report and recount by name the disputed articles, of which there is no small number; as, of justification, of merits, of human doctrines, of confession, of pardons, of vows, of the power of bishops, of both forms, of the Mass, of marriage, of
Invocation of the saints, of unity of the church, with the added reservation that some of our teachers consider such articles necessary and Christian.
(8) For in this way all will see that we do not agree or agree with their errors and opinions, and this reckoning will be, as it were, a clear confession of which we must give account to friends and enemies. For if the papal teachers want to know in which articles they agree with us, and in which they teach differently from us, then we must of course indicate and explain it, as we have also drawn up the disputed articles at Marburg; but for this reason we have not included them in the number of the brethren, although the opponents have desired and earnestly requested it. If, however, they do not want the disputed articles to be remembered and counted by name, or if they want to add any other burdensome reservations or conditions, such as that nothing of such things should be brought up in the churches, then all such negotiations should be left undone. We also think that the opponents will not take up the matter so eagerly, but will soon abandon the effort of recording it, so that their ignorance and simplicity will not come to light before everyone.
(9) And although there are many things to consider in this first article, of which it would be too extensive and tedious to discuss individually, we all admit that the common peace can be concluded in this way and on this condition.
(10) But to the question, whether the bishops should be allowed to abate and grant jurisdiction and certain other things, in so far as they do not dispute the doctrine in use in our churches, when they have already persecuted adherents of the same doctrine in other places? we answer that this is a dangerous thing, for many would certainly say that we strengthen the other part by indulging in such things, that we are unstable, and that we could not in good conscience defend or protect the doctrine which we had once accepted, and that we were trying to restore the old customs and reintroduce the papal doctrine into the church, which would turn many away from our doctrine.
(11) Likewise, we must consider the bishops as people under the ban and not greet them; therefore we would do wrong to offer ourselves to their obedience. To this we reply that it is unnecessary to act on what concerns the presentation and consecration (or ordination of ecclesiastical persons).
meets. For since the bishops do not accept our doctrine, but only tolerate it as a weed, as they call it, by silence, they will certainly weigh down all those whom they appoint (ordain) with unbearable burdens and unjust oaths.
(12) Our preachers and church servants will also not be able to seek confirmation from them because of danger to life and limb, since they not only persecute but also kill and murder those who are of our teaching. Therefore, it is unnecessary to deal much with this, unless the bishops themselves declare and let out how they are minded, and promise that they want to confirm the preachers of our doctrine. But if the bishops do not confirm our preachers and church servants, they deprive themselves of their jurisdiction.
(13) But if they wish to have jurisdiction in matrimonial matters, we do not think that they have much objection to judging and passing sentence on them, if only they do not act manifestly contrary to God's word and commandment. For the jurisdiction and obedience of the priests are not merely worldly things, which are due to the bishops from the custom and order of men, therefore such is to be reasonably held in honor and recognized as valid.
(14) I also do not see why the imperial majesty cannot entrust a secular prince with the recognition and judgment in matrimonial matters. First of all, the ban is something secular, although it actually belongs to the church and must be administered by a priest (or pastor). Everyone will know that the punishment of common and manifest sins belongs to the clergy and ministers of the churches. And such authority and jurisdiction of the bishops is not burdensome or detrimental to anyone except those who sin, for whom it is, however, expedient that they be punished and restored.
(15) But that some pretend that the tyranny of the bishops is thereby strengthened and elevated, it is to be known that by such forbearance (or granting) we escape the censure of those who always impose upon us I know not what kind of divisions and schisms, which is very vexatious and repugnant to us.
16 If we were to sit down with the bishops in this way, we could easily curb such talk. For it is written, "As much as is in you, keep peace with all men." Is Zacharias also under the power of one Caipha, and many others under the power of another?
rannet. And though we restore them to the jurisdiction of the churches, yet we do not approve of their doctrine, nor do we call them happy in it.
1106 The Protestants Sept. 21, 1530 submitted fourteen articles, thereby they want to leave it alone.
These articles agree in all respects with those reported in Nos. 1055 and 1091, which is why they are omitted here.
1107 Luther's letter to Nicolaus Hausmann about the above but fruitless actions at Augsburg, and that the Elector had taken leave from there with the Emperor. Sept. 23, 1530.
This letter is found handwritten in the Oock. oüart. 6otü., col. 451 and in Aurifaber, vol. Ill, p. 101. Printed in Luckäsus, p. 210 and in De Wette, vol. IV, p. 171.
Newly translated from the Latin.
Grace and peace in the Lord! Although I believe, my dear Nicolaus, that everything is known among you that is going on at Augsburg, after the younger prince has returned home and has undoubtedly brought everything with him in abundance, I will nevertheless, since you ask me to do so, briefly communicate as much as I have. I believe you have heard that arbiters were elected to discuss doctrinal unity and peace, among whom was Philip. But since they could not agree, the matter was again referred to the emperor, whose judgment is awaited, although in the meantime they wrote in their last letters that they were once again discussing the means of peace with each other, which, however, they did not indicate. In the previous settlement, the opponents demanded that we allow the private masses, likewise that we maintain both [the major and minor] canons with a suitable gloss, namely that the word "sacrifice" should be understood as a memorial sacrifice (sacrificium memoriale reprae-sentativum), likewise that we should say that it is free to take both or one form.
They also said that the monks and priests bound by marriage were free to leave their spouses and return to the monasteries, and that they should not be taken for spouses. If we were to accept this, then they would allow us both forms, and tolerate those married couples for the sake of the children born until the Concilium, just as one tolerates whore houses. You see, my dear Nicolaus, the exceedingly safe hope of Satan, who presumes to propose such hideous, shameful and ignominious conditions as a tyrant does to his prisoners. Our people have not allowed any of this, but they have offered to restore jurisdiction to the bishops, with the restriction that the bishops should see to it that the Gospel is taught, and abolish all abuses, as well as some festivals. etc. But nothing has been done; the adversaries are determined to perish; an inevitable doom presses upon them.
As I write this line, a letter from the Prince arrives from Augsburg, in which the dear Prince indicates that he has been permitted by the Emperor to leave Augsburg today, Friday. Therefore, we now expect ours to return. The Emperor Carl is a very good man; he hopes that he can establish harmony and peace, I do not know if he will be able to do so, since he is surrounded by so many monsters of the devils. Farewell. From Coburg, September 23, 1530.
Martin Luther.
F. How the Nurembergers once again tried to make Melanchthon suspicious and hated because of the new means of comparison.
1108: Hieronymus Baumgärtner's other letter to Lazarus Spengler, town clerk at Nuremberg, dated September 15, 1530, in which he accuses Melanchthon.
This letter is found in Joh. Friedr. Mayer's ckis86rt. äs ismtats ?üil. NsiaueiiOiouis, p. 48 and from it in Salig's Hist. der Augsb. Conf., Ub. II, oap. 8, p. 334. also in the Oorp. Lsk. II, 372.
My kind willing services before. Dear Mr. Rathschreiber! I have written to you in the next mail how some theologians in our part are holding up in the matter of our holy faith. I hope that you will receive it. Now there is no end to such theologians' circulations and unchristian practices, but since the next time we wrote, they have discussed other means with them, and yet so far neither we, nor the Hessians and others from the cities, have never been required to do so, and are thus more suspiciously regarded by them than by the opposing party. We are also often blatantly accused that we always draw on our theologians and scholars, and yet it is found that our theologians are quite different 1), but we do not want to follow them. Then they show Philippi's manuscripts, which he secretly sends to them without being asked, and make suggestions that are not only unchristian, but also quite impossible to raise before the prince himself; then they say, "If only we were gone," as if they still wanted to do what they wanted. But it is for the sake of the poor afflicted consciences, which would not only be annoyed by this, but would also give the tyrants cause to rage against those who desired to receive the pure word of God, much more sharply than ever before. I cannot sufficiently consider, let alone express in words, the complaints that result from this cookie baking 2). Therefore, for the sake of God and His word, I ask you to do your part and to write to Doctor Martin Luther that he, as the one through whom God first reopens His word to the world, should forcefully confront Philip, and yet warn the pious princes, and especially his own lord, against him, and admonish them to persevere. For at this Diet no man has done more harm to the Gospel to this day than Philip. He has also fallen into such presumption that he not only does not want to hear anyone else speak and advise about it, but also goes out with clumsy cursing and scolding, so that he frightens everyone and dampens them with his authority. I do not like to write such things about him, because up to now he has been so highly regarded by men, and I have left it at that, and have nevertheless often admitted much to him against my conscience. But now the test has come that, God willing, neither Luther nor Philip should be so dear to me,
1) 6orp. Rsk.: "guilty".
2) 6orp. lisk.: "Platzlein-Bachen".
that I will fall to them against God's word. Let us comfort and strengthen Mr. Hieronymum Ebner and all good-hearted people in this, for the tales we are writing herewith about Mr. Georg Truchsess will not be so severe. For some of us believe only what Mr. Georg Truchsess and D. Eck say to us, do not consider that they are far too clever and courtly 3) for us, and at times paint a devil; you understand well what I mean. My brother and I know that Herr Georg Truchsess said in another place that he should pledge to one's hand that the opinion of their part is not to start a war. May God grant that we ourselves do not flee, he may hunt us down. I have not let all this go unreported to you in good Christian faith, and hereby offer myself for your friendly service. Date Augsburg in haste, Thursday the 15th of September, Anno 1530.
Hieronymus Baumgärtner.
1109 Luther's letter to Wenceslaus Link, in which he acquits Melanchthon of the accusations that he had given in too much. September 20, 1530.
This letter is found handwritten in Aurifaber, vol. Ill, p. 200. Printed in Oosisstiri., torn. Ill, col. 881); in Luckäsus, x. 208 and in De Wette, vol. IV, p. 167.
Newly translated from the Latin.
Grace and peace in Christ! Be angry and do not sin. I have read, my dear Link, your very grave complaints about Philip, and if I had not learned from the letters that I received from our people at Augsburg last Saturday [Sept. 17] that our cause is at the Emperor's decision, I would have been very worried. I hope, however, that in the meantime you have also noticed that our cause is now different from what you are now writing. If this is not the case, then I am now writing sharp letters to those who are to be sent to them by Spangenberg, but I have also indicated sufficiently beforehand that my opinion is not to approve of such conditions and articles; whether they have been moved by such letters to reject the means, I do not know. I believe that they also have the full
3) Ooi-P. Lek.: "sent "nd hofgeschied".
We have to understand how shameful, disgraceful and sacrilegious the means are, with which the adversaries surely and hopefully have and mock our small and weak group clearly and obviously for the best. But Christ, who blinds them and hardens them so that they believe nothing of the gospel, prepares them for the Red Sea and drives them to their inevitable fate. Therefore let them go and perish, if they will; the Lord will be with us. Therefore I beg you to let go of your indignation. Although Philip may have negotiated some means, none has yet been agreed upon, even with his approval. But I hope that Christ has used this mask to "mock" our scoffers, so that he can make them feel guilty by false
1) Instead of vers we have assumed vsro.